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MENTAL  AND  SOCIAL  CULTURE: 


A  TEXT   BOOK 


FOR 


SCHOOLS  AND  ACADEMIES. 


BY 

.TTE    C.   LOOMIS,  A.M.,  M.D., 

■)ENT  OF  WHEELING  FEMALE  COLLEGE. 


\a 


NEW  YORK: 
J.   W.   SCHERMERHOKN  &  CO., 

1873. 


Eutered  according  to  Act  of  Congress,  in  the  year  1SC7, 

Bt  J.  W.  SCHERMBRHOEN  &  CO., 

In  the  Clerk's  Office  of  tlie  District  Court  of  the  United  States  for  the  Southern 

District  of  New  York. 


Little,  Rennie  &  Co., 

PKINTEES,  STEREOTTTEKS   &  ELECTR0TTPER9, 
430  BROOME  STREET,  N.  T. 


lyj 


PEEFAOE. 


"What  are  the  means  by  wliicli  my  mental  faculties  may 
be  best  deyeloped  and  strengthened  ?  What  is  the  most 
successful  mode  of  study?  How  much,  and  when,  and 
how?  How  shall  I  learn  the  principles  of  pohteness,  of 
personal  accomj)hshment — of  rendering  myseK  agreeable  ? 
"What  are  the  errors  into  which  I  am  most  Hable  to  f aU.  ? 
what  the  habits  I  should  seek  to  avoid  ? 

These  are  questions  that  come  home  to  every  youth, 
but  on  which  instruction  has  been  greatly  neglected. 
With  no  word  of  counsel  in  his  whole  coiu'se  of  instruc- 
tion, the  youth  is  expected  to  develop  for  himself  mental 
success  and  social  excellence. 

To  present  the  leading  principles  of  mental  and  social 
cultui-e,  is  the  object  of  tliis  work.  The  first  thirteen 
chapters,  excepting  the  eighth,  are  abridged  from  Dr. 
Watts'  inestimable  Improvement  of  tJie  Mind.  Many  of 
the  maxims  and  rules  of  conversation  and  pohteness  are 
from  Chesterfield's  Letters  to  his  Son.  A  few  paragraphs 
have  been  taken  fi'om  other  standard  authors.  For  the 
remainder  of  the  work,  as  well  as  for  its  general  arrange- 
ment, the  author  alone  must  be  responsible. 


.  "^t 


V^PMQ. 


CONTENTS. 


Introduction 5 

Chapter  I. — How  to  obtain  Knowledge 7 

11. — Five  Methods  compared 14 

III. — KuLES  OF  Observation 26 

IV. — Op  Books  and  Reading 31 

V. — Judging  op  Books 42 

VI. — Lectures 47 

VII. — Op  Conversation 50 

VIII. — Practical  Rules  :   How  and  when  to  speak  . .  63 

IX.— Op  Study 68 

X. — Op  Fixing  the  Attention 73 

XI. — Op  Enlarging  the  Mind 11 

XII. — Op  Improving  the  Memory 85 

XIII. — Op  Self-control 91 

XIV. — Op  Cheerful  Disposition 99 

XV. — Op  Politeness 105 

XVI. — Practical  Hints  on  Behavior 109 


IIN'TEODUCTIOK 


"When  we  are  asked  any  simple  question,  as,  "Wliat 
will  the  weatlier  be  to-morrow?"  or,  "How  mucli  is  four 
times  thirteen  ?"  that  which  does  the  work  of  finding  or 
preparing  an  answer  is  called  The  Blind ;  it  is  that  ^^art 
of  our  being  which  does  our  thinking.  Of  its  substance  we 
know  nothuig ;  we  call  it  Sjnrif.  "We  have,  however, 
some  knowledge  of  the  principles  upon  which  it  acts. 
Like  the  body,  it  is  under  the  control  of  fixed  and  definite 
laws,  which  govern  its  growth  and  activity. 

We  well  luiow  that  if  we  would  attain  to  proficiency  in 
any  manual  art,  the  hand  must  be  trained.  If  we  would 
become  expert  upon  any  musical  instrument,  not  only 
must  the  hands  be  made  to  run  over  the  keys  hour  after 
hour,  and  day  by  day,  but  this  must  be  done  in  accord- 
ance with  the  laws  of  muscular  growth  and  discipline. 
In  hke  manner,  if  we  would  attain  to  mental  excellence, 
it  must  be  by  an  observance  of  the  laws  of  the  mind. 

We  are  constituted  in  our  natures  social  beings :  much 
of  our  hves  is  spent  in  the  companionship  of  others,  and 
much  of  our  happiness  is  derived  fi'om  them.  Hence 
our  mental  improvement  must  be  considered  in  this  two- 
fold aspect, — first,  the  action  of  the  mind  by  itself ;  sec- 
ond, its  action  in  connection  with  others. 


6  INTKODUCTION. 

By  the  first  of  tliese  we  learn  the  manner  in  which  we 
improve  the  power  of  thought,  reasoning,  and  memory ; 
and  in  which  we  gather  knowledge.  By  the  second,  we 
learn  the  art  of  deriving  knowledge  and  happiness  fi'om 
others,  as  well  as  of  bestowing  the  same  in  retui-n. 

These  two  elements  of  culture  are,  however,  so  con- 
stantly intermingled  in  our  education  and  hfe,  that  it  AviU 
be  more  advantageous  to  consider  them  together,  as  we 
find  them  in  our  daily  study  and  intercourse. 

We  shaU  therefore  treat  first,  Of  the  rules  for  the  gov- 
ernment of  mind  in  the  attainment  of  knowledge  :  second, 
Of  the  modes  of  obtaining  knowledge,  both  individual 
and  social :  tlikd.  Of  the  general  principles  of  self-govern- 
ment and  social  intercourse,  with  some  practical  hints 
adapted  to  the  improvement  of  youth. 


MENTAL  AND  SOCIAL  CULTURE. 


CHAPTER  I. 

HOW  TO    OBTAIN   KNOWLEDGE. 

Rule  I. — Deeply  possess  your  mind  with  the  importance 
of  a  good  judgment,  and  the  rich  and  inestimable  advantage  of 
right  reasoning.  Review  the  instances  of  your  own  miscon- 
duct in  life ;  think  how  many  follies  and  sorrows  you  might 
have  escaped,  and  how  much  guilt  and  misery  you  might  have 
prevented,  if  from  your  early  years  you  had  taken  due  pains 
to  judge  aright  concerning  persons,  times,  and  things.  This 
will  awaken  you  with  lively  vigor  to  address  yourselves  to 
the  work  of  improving  your  reasoning  powers,  and  seizing 
every  opportunity  and  advantage  for  that  end. 

II.  Consider  the  weakness  and  frailty  of  human  nature  in 
general,  which  arise  from  the  very  constitution  of  a  soul 
united  to  a  material  body.  Consider  the  depth  and  difficulty 
of  many  trutlis,  and  the  flattering  appearances  of  falsehood, 
whence  arise  an  infinite  variety  of  dangers  to  which  we  are 
exposed  in  our  judgment  of  things. 

III.  A  slight  view  of  things  so  momentous  is  not  sufiicient. 
You  should  therefore  contrive  and  practise  proper  methods 
to  acquaint  yourself  with  your  own  ignorance,  and  to  im- 
press your  mind  with  a  sense  of  thie  low  and  imperfect  degree 
of  your  present  knowledge,  that  you  may  be  incited  with 


8  MENTAL  AND   SOCIAL  CULTUEE.     . 

labor  and  activity  to  pursue  after  greater  measures.    Among 
others,  you  may  find  methods  such  as  these  successful : 

1.  Survey  at  times  the  vast  and  unlimited  regions  of  learn- 
ing. Let  your  meditations  run  over  the  names  of  all  the 
sciences,  with  their  numerous  branchings,  and  innumerable 
particular  themes  of  knowledge ;  and  then  reflect  how  few 
of  them  you  are  acquainted  with  in  any  tolerable  degree. 

2.  Think  what  a  numberless  variety  of  questions  and  diffi- 
culties there  are  belonging  even  to  that  i:)articular  science  in 
which  you  have  made  the  greatest  progress,  and  how  few  of 
them  there  are  in  which  you  have  arrived  at  a  final  and  un- 
doubted certainty. 

3.  Read  the  accounts  of  those  vast  treasures  of  knowledge 
which  some  of  the  dead  have  possessed,  and  some  of  the  liv- 
ing do  possess.  Read  the  almost  incredible  advances  which 
have  been  made  in  science.  Acquaint  yourself  with  persons 
of  great  learning,  that  by  converse  among  them,  and  com- 
paring yourself  with  them,  you  may  be  animated  with  new 
zeal  to  equal  them  as  far  as  possible,  or  to  exceed :  thus  let 
your  diligence  be  quickened  by  a  generous  and  laudable 
emulation. 

Remember  this,  that  if  uj)on  some  few  superficial  acquire- 
ments you  value,  exalt,  and  swell  yourself,  as  though  you 
were  a  man  of  learning  already,  you  are  thereby  building  an 
impassable  barrier  against  all  improvement :  you  will  lie 
down  and  indulge  idleness,  and  rest  yourself  contented  in 
the  midst  of  dee^)  and  shameful  ignorance. 

IV.  Presume  not  too  much  uj^on  a  bright  genius,  a  ready 
wit,  and  good  parts ;  for  this,  without  labor  and  study,  will 
never  make  a  man  of  knowledge  and  wisdom.  This  has  been 
an  unhappy  temptation,  to  persons  of  a  vigorous  and  lively 
fancy,  to  despise  leai'ning  and  study.  They  have  been 
acknowledged  to  shine  in  an  assembly,  and  to  sj^arkle  in  a 
discourse  on  common  topics,  and  thence  they  took  it  into 
their  heads  to  abandon  reading  and  labor,  and  grow  old  in 


HOW  TO   OBTAIN   KNOWLEDGE.  9 

ignorance ;  but  wlien  they  had  lost  their  vivacity  of  animal 
nature  and  youth,  they  became  stupid  and  sottish  even  to 
contempt  and  ridicule. 

Witty  men  sometimes  have  sense  enough  to  know  their 
own  foible ;  and  therefore  they  craftily  shun  the  attacks  of 
argument,  or  boldly  pretend  to  despise  and  renounce  them, 
because  they  are  conscioias  of  their  o"\\ti  ignorance,  and  in- 
wardly confess  their  want  of  acquaintance  with  the  skill  of 
reasoning. 

V.  As  you  are  not  to  fancy  yourself  a  learned  man  because 
you  are  blessed  with  a  ready  Avit,  so  neither  must  you  im- 
agine that  large  and  laborious  reading,  and  a  strong  memory, 
can  denominate  you  truly  wise. 

It  is  meditation  and  studious  thought,  it  is  the  exercise  of 
your  own  reason  and  judgment  upon  all  you  read,  that  gives 
good  sense  even  to  the  best  genius,  and  afibrds  your  under- 
standing the  truest  improvement.  A  boy  of  a  strong  mem- 
ory may  repeat  a  whole  book  of  Euclid,  yet  be  no  geome- 
trician ;  for  he  may  not  be  able  perhaps  to  demonstrate  one 
single  theorem. 

A  well-furnished  library  and  a  capacious  memory  are 
indeed  of  singular  use  towards  the  improvement  of  the 
mind ;  but  if  all  your  learning  be  nothing  but  a  mere  amass- 
Tiient  of  what  others  have  written,  without  a  due  penetration 
into  the  meaning,  and  without  a  judicious  choice  and  deter- 
mination of  your  own  sentiments,  I  do  not  see  what  title 
your  head  has  to  true  learning  above  your  shelves.  Though 
you  have  read  philosophy  and  theology,  morals  and  meta- 
physics in  abundance,  and  every  other  art  and  science,  yet  if 
your  memory  is  the  only  faculty  employed,  with  the  neglect 
of  your  reasoning  powers,  you  can  justly  claim  no  higher 
character  than  that  of  a  good  historian  of  the  sciences. 

Here  note,  many  of  the  foregoing  rules  are  more  pecu- 
liarly proper  for  those  who  are  conceited  of  their  abilities, 
and  are  ready  to  eutertain  a  high  opinion  of  themselves. 

1* 


10  MENTAL  AND   SOCIAL  CULTUEE. 

But  a  modest,  humble  youth,  of  a  good  genius,  should  not 
suffer  himself  to  be  discouraged  by  any  of  these  considera- 
tions. They  are  designed  only  as  a  spur  to  diligence,  and  a 
guard  against  vanity  and  pride. 

V^I.  Be  not  so  weak  as  to  imagine  that  a  life  of  learning  is 
a  life  of  laziness  and  ease.  Dare  not  give  up  yourself  to  any 
of  the  learned  professions,  unless  you  ai'e  resolved  to  labor 
hard  at  study,  and  can  make  it  your  delight,  and  the  joy  of 
your  life,  according  to  the  motto  of  Lord  Chancellor  Kmg : 

Labor  ipse  voluptas. 

It  is  no  idle  thing  to  be  a  scholar  indeed.  A  man  much 
addicted  to  luxury  and  pleasure,  recreation  and  pastime, 
should  never  pretend  to  devote  himself  to  the  sciences, 

VII.  Let  the  hope  of  new  discoveries,  as  well  as  the  satis- 
faction and  pleasure  of  known  truths,  animate  your  daily 
industry.  Do  not  think  learning  in  general  is  arrived  at  its 
perfection,  or  that  the  knowledge  of  any  particular  subject 
in  any  science  cannot  be  improved,  merely  because  it  has  lain 
five  hundred  or  a  thousand  years  without  improvement.  The 
present  age,  by  the  blessing  of  God  on  the  ingenuity  and 
diligence  of  men,  has  brought  to  light  such  truths  in  natural 
philosophy,  and  such  discoveries  in  the  heavens  and  the 
earth,  as  seemed  to  be  beyond  the  reach  of  man. 

VIII.  Do  not  hover  always  on  the  surface  of  things,  nor 
take  lip  suddenly  with  mere  appearances  ;  but  i^enetrate  into 
the  depth  of  matters,  as  far  as  your  time  and  circumstances 
allow,  especially  in  those  things  which  relate  to  your  own 
profession.  Do  not  indulge  yourselves  to  judge  of  things  by 
the  first  glimpse,  or  a  short  and  superficial  view  of  them ;  for 
this  will  fill  the  mind  with  errors  and  prejudices,  and  give  it 
a  wrong  turn  and  an  ill  habit  of  thinking,  and  make  much 
work  for  retraction. 

As  for  those  sciences  or  those  parts  of  knowledge  which 


HOW  TO  OBTAIN  KNOWLEDGE.  11 

either  your  profession,  your  leisure,  your  inclination,  or  your 
incapacity  forbid  you  to  pursue  with  much  ajiplication,  or  to 
search  far  into  them,  you  must  be  contented  with  an  histor- 
ical and  superficial  knowledge  of  them,  and  not  pretend  to 
form  any  judgment  of  your  own  on  those  subjects  which  you 
understand  very  imperfectly. 

IX.  Once  a  day,  especially  in  the  early  years  of  life  and 
study,  call  yourselves  to  an  account,  and  inquire  what  new 
ideas,  what  new  proi^osition  or  truth  you  have  gained,  what 
further  confirmation  of  known  truths,  and  what  advances  jo\\ 
have  made  in  any  part  of  knowledge ;  and  let  no  day,  if 
possible,  pass  away  without  some  intellectual  gain:  such  a 
course,  well  pursued,  must  certainly  advance  you  in  useful 
knowledge.  It  is  a  wise  proverb  among  the  learned,  bor- 
rowed from  the  lips  and  practice  of  a  celebrated  painter, 
Nulla  dies  sine  linea^  "  Let  no  day  pass  without  one  line  at 
least;"  and  it  was  a  sacred  rule  among  the  Pythagoreans 
that  they  should  every  evening  thrice  run  over  the  actions 
and  affairs  of  the  day,  and  examine  what  their  conduct  had 
been,  what  they  had  done,  or  what  they  had  neglected ;  and 
they  assured  their  pupils  that  by  this  method  they  would 
make  a  noble  progress  in  the  path  of  virtue. 

X.  Maintain  a  constant  watch  at  all  times  against  a  dog- 
matical spirit ;  fix  not  your  assent  to  any  proposition  in  a 
firm  and  unalterable  manner,  until  you  have  some  firm  and 
unalterable  ground  for  it — until  you  have  arrived  at  some 
clear  and  sure  evidence,  and  have  turned  the  proposition 
on  all  sides,  and  searched  the  matter  through  and  through, 
so  that  you  cannot  be  mistaken.  And  even  where  you  may 
think  you  have  full  grounds  of  assurance,  be  not  too  early 
nor  too  frequent  in  expressing  this  assurance  in  a  peremp- 
tory and  positive  manner,  remembering  that  human  nature 
is  always  liable  to  mistake. 

A  dogmatical  spirit  has  many  inconveniences  attending  it, 
as  it  stops  the  ear  against  all  further  reasoning  upon  that 


12  MENTAL  AND  SOCIAL  CULTUEE. 

subject,  and  shuts  up  the  mind  from  all  farther  improvements 
of  knowledge.  If  you  have  resolutely  fixed  your  opinion, 
though  it  be  upon  too  slight  and  insufficient  grounds,  you 
will  stand  determined  to  renounce  the  strongest  reason 
brought  for  the  contrary  opinion,  and  grow  obstinate  against 
the  force  of  the  clearest  argument. 

A  dogmatical  spirit  naturally  leads  us  to  arrogance  of 
mind,  and  gives  a  man  airs  in  conversation  which  are  too 
haughty  and  assuming. 

A  dogmatical  spirit  inclines  a  man  to  be  censorious  of  his 
neighbors.  Every  one  of  his  own  opinions  appears  to  him 
written  as  it  were  with  sunbeams,  and  he  grows  angry  that 
his  neighbor  does  not  see  it  in  the  same  light.  He  is  tempted 
to  disdain  his  correspondents  as  men  of  a  low  and  dark 
understanding,  because  they  will  not  believe  what  he  does. 

Men  of  this  spirit,  when  they  deal  in  controversy,  delight 
m  reproaches.  They  abound  in  tossing  about  absurdity  and 
Ktupidity  among  their  brethren ;  they  cast  the  imputation  of 
heresy  and  nonsense  plentifully  upon  their  antagonists,  and 
in  matters  of  sacred  importance  they  deal  out  their  anathemas 
in  abundance  upon  Christians  better  than  themselves ;  they 
denounce  damnation  upon  their  neighbors  without  either 
justice  or  mercy ;  and  when  they  pronounce  sentences  of 
divine  wrath  against  supposed  heretics,  they  add  their  own 
human  fire  and  indignation.  A  dogmatist  in  religion  is  not 
a  great  way  off  from  a  bigot,  and  is  in  high  danger  of  grow- 
ing up  to  be  a  persecutor. 

XI.  Though  caution  and  slow  assent  will  guard  you 
against  frequent  mistakes,  yet  you  should  have  courage 
enough  to  retract  any  mistake  and  confess  any  error ;  fre- 
quent changes  are  tokens  of  levity  in  our  first  determina- 
tions, yet  you  should  never  be  too  proud  to  change  your 
opinion,  nor  frightened  at  the  name  of  changeling.  Learn  to 
scorn  those  vulgar  bugbears,  which  confirm  foolish  man  in 
his  old  mistakes,  for  fear  of  being  charged  with  inconstancy. 


HOW  TO   OBTAIN   KNOWLEDGE.  1? 

I  confess  it  is  better  not  to  judge  than  to  judge  Msely ;  it  is 
wiser  to  withhold  our  assent  till  we  see  complete  evidence : 
but  if  we  have  too  suddenly  given  our  assent,  as  the  wisest 
man  sometimes  does,  if  we  have  professed  what  we  find  after- 
wards to  be  false,  we  should  never  be  ashamed  nor  afraid  to 
renounce  the  mistake. 

XII.  He  that  would  raise  his.  judgment  above  the  vulgar 
rank  of  mankind,  and  learn  to  pass  a  just  sentence  on  per- 
sons and  things,  must  take  heed  of  a  fanciful  temper  of  mind, 
and  a  humorous  conduct  in  his  affairs.  Fancy  and  humor, 
early  and  constantly  indulged,  may  expect  an  old  age  over- 
run-with  follies. 

A  humorist  is  one  whose  habit  it  is  to  be  greatly  pleased 
or  displeased  with  little  things,  who  sets  his  heart  much 
\;pon  matters  of  small  importance,  who  has  his  will  de- 
termined every  day  by  trifles,  his  actions  seldom  directed 
by  the  reason  and  nature  of  things,  and  his  passions  fre- 
quently raised  by  things  of  little  moment.  Where  this 
practice  is  allowed,  it  will  insensibly  warp  the  judgment  to 
pronounce  little  things  great,  and  tempt  you  to  lay  a  great 
weight  upon  them.  In  short,  this  temj^er  will  incline  you  to 
pass  an  unjust  value  on  almost  every  thing  that  occurs,  and 
every  step  you  take  in  this  path  is  just  so  far  out  of  the  way 
to  wisdom. 

XIII.  For  the  same  reason,  have  a  care  of  trifling  with 
things  important  and  momentous,  or  of  sporting  with  things 
awful  and  sacred :  do  not  indulge  a  spirit  of  ridicule,  as  some 
witty  men  do,  on  all  occasions  and  subjects.  This  will  as 
unhappily  bias  the  judgment  on  the  other  side,  and  incline 
you  to  set  a  low  estimate  on  the  most  valuable  objects. 
Whatsoever  evil  habit  we  indulge  in  will  insensibly  obtain  a 
power  over  our  understanding  and  betray  us  into  m.any 
eiTors. 

XIV.  Ever  maintain  a  virtuous  and  pious  frame  of  sj^irit, 
for  an  indulo:ence  of  vicious  inclinations  debases  the  under 


14  MENTAL  AND   SOCIAL  CULTUEE. 

standing  and  i^erverts  the  judgment.  Sensuality  ruins  the 
better  faculties  of  the  miud.  An  indulgence  of  appetite  and 
passion  enfeebles  the  powers  of  reason:  it  makes  the  judg- 
ment weak  and  susceptible  to  every  falsehood,  and  especially 
to  such  mistakes  as  have  a  tendency  towards  the  gratification 
of  the  animal  nature,  and  it  warps  the  soul  aside  from 
that  steadfast  honesty  and  integrity  that  necessarily  belong 
to  the  pursuit  of  truth.  It  is  the  virtuous  man  who  is  in  a 
fair  way  to  wisdom.  "  God  gives  to  those  that  are  good  in 
his  sight  wisdom,  and  knowledge,  and  joy:"  (Eccles.  ii.  26.) 
Piety  towards  God,  as  well  as  sobriety  and  virtue,  are 
necessary  qualifications  to  make  a  truly  wise  and  judicious 
man.  He  that  abandons  religion  must  act  in  such  contra- 
diction to  his  own  conscience  and  best  judgment,  that  he 
abuses  and  spoils  the  faculty  itself.  It  is  thus  in  the  nature 
of  things,  and  it  is  thus  by  the  righteous  judgment  of  God. 


CHAPTEE  II. 

OBSERVATION,  READING,   INSTRUCTION   BY   LECTURES,  CONVER- 
SATION, AND    STUDY,  COMPARED. 

There  are  five  eminent  means  or  methods  whereby  the 
mind  is  improved  in  the  knowledge  of  things ;  and  these  are 
observation,  reading,  instruction  by  lectures,  conversation, 
and  meditation ;  the  last,  in  a  more  peculiar  manner,  is  called 
study. 

Let  us  survey  the  general  definitions  or  descriptions  of 
each  and  all  of  them. 

I.  Observation  is  the  notice  we  take  of  all  occurrences, 
whether  they  are  sensible  or  intellectual,  whether  relating  to 
persons  or  things,  to  ourselves  or  others.     It  is  this  that 


METHODS  01'  LEAKNING   COMPAllED.  15 

furnishes  us,  even  from  our  infancy,  witli  a  rich  variety  of 
ideas  and  propositions,  words  and  plirascs :  it  is  by  tliis  we 
know  that  tire  will  burn,  that  the  sun  gives  light,  that  a  horse 
eats  grass,  that  an  acorn  produces  an  oak,  that  man  is  a  being 
capable  of  reasoning  and  discourse,  that  our  judgment  is 
weak,  that  our  mistakes  are  many,  that  our  sorrows  are 
great,  that  our  bodies  die  and  are  carried  to  the  grave,  and 
tliat  one  generation  succeeds  another.  All  those  things 
which  we  see,  which  we  hear  or  feel,  which  we  perceive  by 
sense  or  consciousness,  or  which  we  know  in  a  direct  manner, 
with  scarce  any  exercise  of  our  reflecting  faculties  or  our 
reasoning  powers,  may  be  included  under  the  general  name 
of  observation. 

When  ohservatio7i  relates  to  any  thing  that  immediately 
concerns  ourselves,  and  of  which  we  are  conscious,  it  may  be 
called  experience.  So  I  am  said  to  know  or  experience  that 
I  have  in  myself  a  power  of  thinking,  fearing,  loving  ;  that  I 
have  appetites  and  passions  working  in  me,  and  that  many 
j)ersonal  occurrences  have  attended  me  in  life. 

When  we  are  searching  out  the  nature  or  properties  of  any 
thing  by  various  methods  of  trial,  or  when  we  apply  some 
active  powers,  or  set  causes  to  work  to  observe  what  effects 
they  will  produce,  this  sort  of  observation  is  called  experi- 
onent.  When  I  throw  a  bullet  into  water,  I  find  it  sinks; 
and  when  I  throw  the  same  bullet  into  quicksilver,  I  see  it 
swims ;  but  if  I  beat  out  the  bullet  into  a  thin  hollow  shape, 
like  a  dish,  then  it  will  swim  in  the  water  also.  So  when  I 
strike  two  flints  together,  I  find  they  produce  fire :  when  I 
throw  a  seed  in  the  earth,  it  grows  up  into  a  j)lant.  All 
these  belong  to  the  first  method  of  knowledge,  which  I  shall 
call  observati07i. 

II.  Beading  is  that  means  or  method  of  obtaining  knowl- 
edge whereby  we  acquaint  ourselves  with  what  other  men 
have  written  or  published  to  the  world  in  their  writings. 
The  arts  of  reading  and  writing  are  of  infinite  advantage, 


16  MENTAL  AND   SOCIAL  CULTURE. 

for  by  them  we  are  made  partakers  of  the  sentim.ents,  obser- 
vations, reasonings,  and  improvements  of  all  the  learned 
world,  in  the  most  remote  nations,  and  in  former  ages  almost 
from  the  beginning  of  mankind. 

III.  Public  or  private  lectures  are  snch  verbal  instructions 
as  are  given  by  a  teacher  while  the  learners  attend  in  silence. 
This  is  the  way  of  learning  religion  from  the  pulpit,  or  of 
philosophy  or  theology  from  the  professor's  chair,  or  of 
mathematics  by  a  teacher  showing  us  various  theorems  or 
problems. 

IV.  Conversation  is  another  method  of  improving  our 
minds,  wherein,  by  mutual  discourse  and  inquiry,  we  learn 
the  sentiments  of  others,  as  well  as  communicate  to  them  our 
own  sentiments.  Sometimes,  indeed,  though  both  parties 
speak  by  turns,  the  advantage  is  only  on  one  side,  as  when  a 
teacher  and  a  learner  meet  and  discourse  together ;  but  fre- 
quently the  profit  is  mutual.  Under  this  head  of  conversa- 
tion we  may  also  rank  disputes  of  various  kinds. 

V.  Meditation  or  study  includes  all  those  exercises  of  the 
mind,  whereby  we  render  all  the  former  methods  useful  for 
our  increase  in  true  knowledge  and  wisdom.  It  is  by  medi- 
tation we  come  to  confirm  our  memory  of  things  that  pass 
through  our  thoughts  in  the  occurrences  of  life,  in  our  own 
expeiiences,  and  in  the  observations  we  make.  It  is  by  medi- 
tation that  we  draw  various  inferences  and  establish  in  our 
minds  general  principles  of  knowledge.  It  is  by  meditation 
that  we  compare  the  various  ideas  which  we  derive  from  our 
senses,  or  from  the  operations  of  our  souls,  and  join  them  in 
propositions.  It  is  by  meditation  that  we  fix  in  oux  memory 
whatsoever  we  learn,  and  form  ou.r  judgment  of  the  truth  or 
fidsehood,  the  strength  or  weakness,  of  what  others  speak  or 
write. 


METHODS  OF  LEARNING  COMPAEED.  17 


Section  I. — Observation. 

1.  It  is  owing  to  ohservation  that  oui*  mind  is  furnished 
with  the  first  simple  and  complex  ideas.  It  is  this  that  lays 
the  ground-work  and  foundation  of  all  knowledge,  and  makes 
us  capable  of  using  any  of  the  other  methods  for  improving 
the  mind ;  for  if  we  did  not  attain  a  variety  of  sensible  and 
intellectual  ideas  by  the  sensations  of  outward  objects,  by 
the  conscioxisness  of  our  own  appetites  and  passions,  pleasures 
and  pains,  and  by  inward  experience  of  the  actings  of  our 
own  spirits,  it  would  be  impossible  either  for  men  or  books 
to  teach  us  any  thing.  It  is  observation  that  must  give  us 
our  first  ideas  of  things,  as  it  includes  sense  and  conscious- 
ness. 

2.  All  our  knowledge  derived  from  observation,  whether 
it  be  of  single  ideas  or  of  propositions,  is  knowledge  gotten 
at  first  hand.  Hereby  we  see  and  know  things  as  they  are, 
or  as  they  appear  to  us ;  we  take  the  impressions  of  them  on 
our  minds  from  the  original  objects  themselves,  which  give 
clear  and  strong  concej)tions.  Whereas  the  knowlecTge  we 
derive  from  lectures,  reading,  and  conversation  is  but  the 
coj^y  of  other  men's  ideas — ^that  is,  the  picture  of  a  picture. 

3.  Another  advantage  of  observation  is,  that  we  may  gain 
knowledge  all  the  day  long,  and  every  moment  of  our  lives. 
Every  moment  of  our  existence,  except  while  we  are  asleep, 
we  may  be  adding  something  to  our  intellectual  treasures, 
and  even  the  remembrance  of  our  dreaming  will  teach  us 
some  truths,  and  lay  a  foundation  for  a  better  acquaintance 
with  human  nature,  both  in  the  powers  and  in  the  frailties 
of  it. 

Section  II. — Reading. 

1.  By  reading  we  acquaint  ourselves  in  a  very  extensive 
manner  with  the  affairs,  actions,  and  thoughts  of  the  living 


18  MENTAL  AND   SOCIAL  CULTUEE. 

and  the  dead  in  the  -most  remote  nations  and  most  distant 
ages,  and  that  with  as  much  ease  as  though  they  lived  in  oui 
own  age  and  nation.  By  reading  we  may  learn  something 
from  all  portions  of  mankind,  whereas  by  observation  we 
learn  all  from  ourselves,  and  only  what  comes  within  our  own 
direct  cognizance  ;  and  by  conversation  we  can  enjoy  only 
the  assistance  of  a  very  few  persons — those  who  are  near  us 
and  live  at  the  same  time,  our  neighbors  and  contemporaries ; 
but  our  knowledge  is  much  more  narrowed  still  if  we  confine 
ourselves  to  our  own  solitary  reasonings,  without  observa- 
t^ion  or  reading,  for  then  all  our  improvement  must  arise  only 
from  our  own  inward  powers  and  meditations. 

2.  By  reading  we  learn  not  only  the  actions  and  the  senti- 
ments of  different  nations  and  ages,  but  we  transfer  to  our- 
selves the  knowledge  and  improvements  of  the  most  learned 
men,  the  wisest  and  the  best  of  mankind,  when  or  whereso- 
ever they  may  have  lived ;  whereas  we  can  obtain  the  con- 
versation and  instruction  of  those  only  who  are  within  the 
reach  of  our  dwelling  or  our  acquaintance,  whether  they  are 
wise  or  iinwise;  and  sometimes  that  narrow  sphere  scarce 
affords  any  person  of  eminence  in  wisdom  or  learning,  unless 
our  instructor  happen  to  have  this  character.  And  as  for  our 
study  and  meditations,  even  when  we  arrive  at  some  good 
degree  of  learning,  our  opportunities  for  further  improve- 
ment in  knowledge  by  them  are  still  far  more  contracted  than 
those  that  may  be  afforded  by  reading. 

3.  When  we  read  good  authors  we  learn  the  best,  the  most 
labored,  and  most  refined  sentiments  of  wise  and  learned 
men,  for  they  have  studied  hard,  and  have  committed  to 
writing  their  maturest  thoughts,  the  results  of  long  study 
and  experience ;  whereas  by  conversation,  and  in  lectures, 
we  often  obtain  only  the  j^resent  thoughts  of  our  tutors  or 
friends,  which,  though  they  may  be  bright  and  useful,  are  at 
first  perhaps  sudden  and  indigested,  and  mere  hints  which 
have  risen  to  no  maturity. 


METHODS  OF  LEAENING  COMPAEED.  19 

4.  It  is  another  advantage  of  reading  that  we  may  review 
what  we  have  read.  We  may  consult  the  page  again  and 
again,  and  meditate  on  it  at  successive  seasons  in  our  serenest 
and  most  retired  hours,  having  the  book  always  at  hand; 
but  what  we  obtain  by  conversation  and  in  lectures  is  often 
lost  again  as  soon  as  the  company  breaks  up  or  the  day 
vanishes,  unless  we  happen  to  have  a  good  memory  or  quickly 
retire  and  note  down  what  we  have  found  of  value.  P^'or 
the  same  reason,  and  for  the  want  of  retiring  and  writing, 
many  a  learned  man  has  lost  useful  meditations  of  his  own, 
and  could  never  recall  them. 

Section  III. — Lectures. 

1.  There  is  something  more  sprightly,  more  delightful  and 
entertaining  in  the  living  discourse  of  a  wise  and  well-quali- 
fied teacher,  than  there  is  in  the  silent  and  sedentary  practice 
of  reading.  The  very  turn  of  voice,  the  good  pronunciation, 
and  the  polite  and  alluring  manner  which  some  teachers  have 
attained,  will  engage  the  attention,  keep  the  soul  fixed,  and 
convey  instruction  in  a  more  lively  and  forcible  way  than  is 
possible  in  the  mere  reading  of  books  in  the  silence  and 
retirement  of  the  closet. 

2.  A  tutor  or  instructor,  when  he  paraphrases  and  explains 
an  author,  can  mark  out  the  precise  point  of  difficulty  or 
controversy  and  unfold  it.  He  can  show  you  which  para- 
graj^hs  are  of  gi*eatest  importance,  and  which  are  of  less 
moment.  He  can  teach  his  hearers  what  authors  or  what 
parts  of  an  author  are  best  worth  reading  on  any  particular 
subject,  and  thus  save  his  disciples  much  time  and  pains  by 
shortening  the  labors  of  their  private  studies.  He  can  show 
you  what  were  the  doctrines  of  the  ancients  in  a  compendium 
which  perhaps  would  cost  much  labor  and  the  perusal  of 
many  books  to  attain.  He  can  inform  you  what  new  doc- 
trines or  sentiments  are  arising  in  the  world  before  they  come 


20  MENTAL  AND   SOCLy:.  CULTUEE. 

to  be  public,  as  well  as  acquaint  you  ^vith  his  own  private 
thoughts  and  his  own  experiments  and  observations,  which 
never  were  and  perhaps  never  Avill  be  published  to  the  world, 
and  yet  may  be  very  valuable  and  useful. 

3.  A  living  instructor  can  convey  to  our  senses  those  no- 
tions with  which  he  would  furnish  our  minds  when  he  teaches 
vs  natural  philosoj^hy  or  most  parts  of  mathematical  learn- 
ing. He  can  make  the  experiments  before  our  eyes.  He  can 
describe  figures  and  diagrams,  point  to  the  lines  and  angles, 
and  make  the  demonstration  in  an  intelligible  manner  by 
sensible  means,  which  cannot  so  well  be  done  by  reading, 
even  though  we  should  have  the  same  figures  lying  in  a  book 
before  our  eyes.  A  living  teachei',  therefore,  is  a  most  neces- 
sary help  in  these  studies. 

I  might  also  add  that  even  where  the  subject  of  discourse 
is  moral,  logical,  or  rhetorical,  aud  does  not  directly  come 
under  the  notice  of  our  senses,  a  tutor  may  explain  his  ideas 
by  such  familiar  examples  and  plain  or  simple  similitudes  as 
seldom  find  j^lace  in  books  and  writings. 

4.  AVhen  an  instructor  in  his  lectures  delivers  any  matter 
of  difiiculty,  or  expresses  himself  in  such  a  manner  as  seems 
obscure,  so  that  you  do  not  take  up  his  ideas  clearly  or  fully, 
you  have  opportunity,  when  the  lecture  is  finished  or  at 
other  proper  seasons,  to  inquire  how  such  a  sentence  should 
be  understood,  or  how  such  a  difficulty  may  be  explained 
and  removed. 

If  there  be  permission  given  to  converse  freely  with  the 
tutor,  either  in  the  midst  of  the  lecture  or  at  the  end  of  it, 
concerning  any  doubts  or  difficulties  that  occur  to  the  hearer, 
this  brings  it  very  near  to  conversation  or  discourse. 

Section  IV. — CoisrvEESATiON. 

1.  When  we  converse  familiarly  with  a  learned  friend,  we 
have  his  own  help  at  hand  to  explain  to  us  every  word  and 


METH0I;S  OF  LEAENING  COMPAEED.  21 

sentiment  that  seems  obscure  in  his  discourse,  and  to  inform 
us  of  his  whole  meaning,  so  that  we  are  in  much  less  danger 
of  mistaking  his  sense ;  whereas  in  books  whatsoever  is  really- 
obscure  may  abide  always  obscure  without  remedy,  since  the 
author  is  not  at  hand  that  we  may  inquire  his  meaning. 

2.  If  we  mistake  the  meaning  of  our  fi-iend  in  conversa- 
tion we  are  quickly  set  right  again,  but  in  reading  we  many 
times  go  on  in  the  same  mistake,  and  are  not  capable  of  re- 
covering ourselves  from  it.  Thence  it  comes  to  pass  that  we 
have  so  many  contests  in  all  ages  about  the  meaning  of 
ancient  authors,  and  especially  the  sacred  writers. 

3.  When  we  are  discoursing  upon  any  theme  with  a  friend, 
we  may  propose  our  doubts  and  objections  against  his  senti- 
ments and  have  them  solved  and  answered  at  once.  The 
difficulties  that  arise  in  our  minds  may  be  removed  by  one 
enlightening  word;  whereas  in  reading,  if  a  difficulty  or 
question  arise  in  our  thoughts,  which  the  author  has  not 
happened  to  mention,  we. must  be  content  without  a  present 
answer  or  solution  of  it.     Books  cannot  speak. 

4.  Not  only  are  the  doubts  which  arise  in  the  mind  upon 
any  subject  or  discourse  easily  proposed  and  solved  in  con- 
rersation,  but  the  difficulties  we  meet  with  in  books  and 
in  our  private  studies  may  find  a  relief  by  friendly  confer- 
ences. We  may  pore  upon  a  knotty  point  in  solitary  medi- 
tation many  months  without  a  solution,  because  perhaps  we 
have  gotten  into  a  wrong  tract  of  thought,  and  our  labor, 
while  we  are  pursuing  a  false  scent,  is  not  only  useless  and 
unsuccessful,  but  it  leads  us  perhaps  into  a  long  train  of  error 
for  want  of  being  cori*ected  in  the  first  step.  But  if  we  note 
down  the  difficulty  when  we  read  it,  we  may  propose  it  to  an 
intelligent  friend  or  teacher  when  we  see  him.  We  may  thus 
be  relieved  in  a  moment  and  find  the  difficulty  vanish  :  he  be- 
holds the  object  perhaps  in  a  different  view,  sets  it  before  us 
in  quite  another  light,  leads  us  at  once  into  evidence  and 
truth,  and  that  with  a  delightful  surprise. 


22  MENTAL  AND   SOCIAL  CULTUEE. 

5.  Conversation  calls  into  light  what  has  been  lodged  in 
the  recesses  and  secret  chambers  of  the  sonl.  By  occasional 
hints  and  incidents  it  brings  useful  notions  into  remembrance : 
it  unfolds  and  displays  the  hidden  treasures  of  knowledge 
with  which  reading,  observation,  and  study  has  before  fur- 
nished the  mind.  By  mutual  discourse  the  soul  is  awakened 
and  allured  to  bring  forth  its  hoards  of  knowledge,  and  it 
learns  how  to  render  them  most  iiseful  to  mankind.  A  man 
of  vast  reading  without  convei'sation  is  like  a  miser  who  lives 
only  to  himself. 

6.  In  free  and  friendly  conversation  our  intellectiial  powers 
are  more  animated,  and  our  spirits  act  with  a  superior  vigor 
in  the  quest  and  pursuit  of  unknown  truths.  There  is  a 
sharpness  and  sagacity  of  thought  that  attends  conversation 
beyond  what  we  find  whilst  we  are  shut  up  reading  and 
musing  in  our  retirement.  Our  souls  may  be  serene  in  soli- 
tude, but  iSiOt  sparkling,  though  perhaps  we  are  employed  in 
reading  the  works  of  the  brightest  writers.  It  often  happens 
in  free  discourse  that  new  thoughts  are  strangely  struck  out, 
which  in  calm  and  silent  reading  would  never  be  excited. 
By  conversation  jox\  will  both  give  and  receive  this  benefit, 
as  flints  when  put  into  motion  and  striking  against  each  other 
produce  living  fire  on  both  sides,  which  would  never  have 
arisen  from  the  same  hard  materials  in  a  state  of  rest. 

Y.  In  generous  conversation  amongst  ingenious  and  learned 
men  we  have  the  great  advantage  of  proposing  our  private 
opinions,  and  of  bringing  our  sentiments  to  the  test,  and 
learning  in  a  safe  and  compendious  Avay  what  the  world  will 
judge  of  them,  how  mankind  will  receive  them,  what  objec- 
tions may  be  raised  against  them,  what  defects  there  are  in 
our  scheme,  and  how  to  correct  our  mistakes.  These  advan- 
tages are  not  so  easy  to  be  obtained  by  our  OAvn  private 
meditations,  for  flie  pleasure  we  take  in  our  own  notions,  and 
the  passion  of  self-love,  as  well  as  the  narrowness  of  om* 
views,  tempt  us  to  pass  too  favorable  an  oj)inion  on  our  own 


METHODS   OF  LEARNING   COMPAEED.  23 

schemes ;  whereas  the  variety  of  genius  in  our  several  associ- 
ates will  give  happy  notice  hoAV  our  opinions  will  stand  in 
the  view  of  mankind. 

8.  It  is  also  another  considerable  advantage  of  conversa- 
tion, that  it  furnishes  the  student  with  a  knowledge  of  men 
and  the  aifairs  of  life,  as  reading  furnishes  him  with  book- 
learning.  A  man  who  dwells  all  his  days  among  books  may 
amass  a  great  amount  of  knowledge,  but  he  may  still  be  a 
mere  scholar,  which  is  a  contemptible  sort  of  character  in  the 
world.  A  hermit  shut  up  in  his  cell  in  a  college  contracts  a 
sort  of  mould  and  rust  upon  his  soul,  and  all  his  airs  of  be- 
havior have  a  certain  awkwardness  in  them;  but  these 
awkward  airs  are  worn  away  by  degrees  in  company.  The 
scholar  becomes  a  citizen  or  a  gentleman,  a  neighbor  and  a 
friend :  he  learns  how  to  dress  his  sentiments  in  the  fairest 
colors,  as  well  as  to  set  them  in  the  strongest  light.  Thus 
he  brings  out  his  notions  with  honor :  he  makes  some  use  of 
them  in  the  world,  and  improves  theory  by  practice. 

Section"  Y. — Meditation". 

Mere  lectures,  reading,  and  conversation,  without  think- 
ing, are  not  sufficient  to  make  a  man  of  knowledge  and 
wisdom.  It  is  our  o^m  thought  and  reflection,  study  and 
meditation,  that  must  attend  all  the  other  methods  of  improve- 
ment, and  perfect  them. 

1.  Though  observation  and  instruction,  reading  and  con- 
versation, may  furnish  us  with  many  ideas  of  men  and  things, 
yet  it  is  our  own  oneditation.,  and  the  labor  of  our  own 
thoughts,  that  must  form  our  judgment  of  them.  It  is  our 
own  mind  that  must  judge  for  ourselves  concerning  the 
agreement  or  disagreement  of  ideas,  and  form  propositions 
of  truth  out  of  them.  Reading  and  conversation  may 
acquaint  us  with  many  truths,  and  with  many  arguments  to 
support  them ;  but  it  is  our  own  study  and  reasoning  that 


24  MENTAL  AND   SOCIAL  CULTUEE. 

must   determine  whether   the    jDropositions    are    true,    anof 
whether  the  arguments  are  just  and  solid. 

2.  It  is  confessed  there  are  a  thousand  things  which  our 
eyes  have  not  seen,  and  which  would  never  come  within  the 
reach  of  our  personal  and  immediate  knowledge  and  obser- 
vation, because  of  the  distance  of  time  and  place  :  these  must 
be  known  by  consulting  other  persons  ;  and  that  is  done 
either  in  their  writings  or  in  their  discourses.  But  after  all, 
let  this  be  a  fixed  point  with  us,  that  our  oicn  T<^ection  and 
iudgment  alone  must  determine  how  far  we  should  receive 
that  of  which  books  or  men  inform  us,  and  how  far  they  are 
worthy  of  our  assent  and  credit. 

3.  It  is  meditation  and  study  that  transfer  and  convey 
the  notions  and  sentiments  of  others  to  ourselves,  so  as  to 
make  them  properly  our  own.  It  is  our  own  judgment  upon 
them,  as  \oell  as  our  memory  of  them,  that  makes  them  become 
our  axon  property.  It  does  as  it  were  concoct  our  intellectual 
food,  and  turns  it  into  a  part  of  ourselves,  just  as  a  man  may 
call  his  limbs  and  his  flesh  his  own,  whether  he  borrowed  the 
materials  from  the  ox  or  the  sheep,  from  the  lark  or  the  lob- 
ster, whether  he  derived  it  from  corn  or  milk,  the  fruits  of  the 
trees,  or  the  herbs  and  roots  of  the  earth :  it  is  all  now  be- 
come one  substance  with  himself,  and  he  wields  and  manages 
those  muscles  and  limbs  for  his  own  proper  purposes,  which 
once  were  the  substance  of  other  animals  or  of  vegetables. 

4.  By  study  and  meditation  we  improve  the  hints  that  we 
have  acquired  by  observation,  conversation,  and  reading. 
We  take  more  time  in  thinking,  and  by  the  labor  of  the  mind 
we  penetrate  deeper  into  the  themes  of  knowledge,  and 
carry  our  thoughts  sometimes  much  further  on  many  sub- 
jects than  we  ever  met  with  in  the  reflections  of  others,  either 
in  the  books  of  the  dead  or  the  discourses  of  the  living.  It 
is  our  own  reasoning  tliat  draws  out  one  truth  from  another, 
and  forms  a  whole  scheme  or  science  from  a  few  hints  which 
we  borrowed  elsewhere. 


METHODS  OF  LEARNING  COMPARED.  25 

5.  By  a  survey  of  these  things  we  may  justly  conchide 
that  he  who  spends  all  his  time  in  hearing  lectures,  or  jioring 
upon  books,  without  observation,  meditation,  or  converse, 
will  have  but  a  mere  historical  knowledge  of  learning,  and 
be  able  only  to  tell  what  others  have  known  or  said  on  any 
subject.  He  that  lets  all  his  time  flow  away  in  conversation, 
without  due  observation,  reading,  or  study,  will  gain  but  a 
slight  and  superficial  knowledge,  which  will  be  in  danger  of 
vanisliing  with  the  voice  of  the  speaker.  He  that  confines 
himself  to  his  closet  and  his  own  narrow  observation  of 
things,  and  is  taught  only  by  his  own  solitary  thoughts, 
without  instruction  by  lectures,  reading,  or  free  conversation, 
will  be  in  danger  of  a  narrow  spirit,  a  vain  conceit  of  him- 
self, and  an  unreasonable  contempt  of  others ;  and  after  all, 
he  will  obtain  but  a  very  limited  and  imperfect  view  and 
knowledge  of  things,  and  will  seldom  learn  how  to  make 
that  knowledge  useful. 

These  five  methods  of  improvement  should  be  pursued 
jointly,  and  go  hand  in  hand  where  our  circumstances  are  so 
happy  as  to  find  opportunity  and  convenience  to  enjoy  them 
all ;  though  I  must  give  opinion  that  two  of  them,  namely, 
reading  and  meditation,  should  employ  much  more  of  our 
time  than  j)ublic  lectures  or  conversation  and  discourse.  As 
for  observation,  we  may  be  always  acquiiing  knowledge  in 
that  way,  whether  we  are  alone  or  in  company. 

2 


26  MENTAL  AND  SOCIAL  CULTUEE. 


CHAPTEE   III. 

RULES   RELATING   TO    OBSERVATION. 

In  giving  a  few  directions  concerning  this  method  of  im- 
provement, I  shall  not  confine  myself  to  the  first  mere  im- 
pression of  objects  on  the  mind  by  observation,  but  include 
also  some  hints  which  relate  to  the  first,  most  easy,  and 
obvious  reflections  which  arise  from  them. 

I.  Let  the  enlargement  of  your  knowledge  be  a  constant 
view  and  design  in  life,  since  there  is  no  time  or  place,  no 
transactions,  occurrences,  or  engagements,  which  exclude 
us  from  this  method  of  improving  the  mind.  When  we 
are  alone,  even  in  darkness  and  silence,  we  may  converse 
with  our  own  hearts,  observe  the  working  of  our  own  spirits, 
and  reflect  upon  the  inward  motions  of  our  own  passions  in 
some  of  the  latest  occurrences  in  life ;  we  may  acquaint  our- 
selves with  the  powers  and  properties,  the  tendencies  and  in- 
clinations both  of  body  and  spirit,  and  so  gain  a  more  intimate 
knowledge  of  ourselves.  When  we  are  in  company,  we  may 
discover  something  more  of  human  nature,  of  human  passions 
and  follies,  and  of  human  aflairs,  vices,  and  virtues,  by  con- 
versing with  mankind  and  observing  their  conduct.  Nor  is 
there  any  thing  more  valuable  than  the  knowledge  of  our- 
selves and  the  knowledge  of  men,  except  it  be  a  knowl- 
edge of  God  who  made  us,  and  our  relation  to  him  as  our 
Governor. 

When  we  are  in  the  liouse  or  the  city,  wheresoever  we 
turn  our  eyes  we  see  the  works  of  men ;  when  we  are  abroad 
in  the  country  we  behold  more  of  the  works  of  God.  The 
skies  above  and  the   ground    beneath   us,  the   animal    and 


RULES  RELATING   TO   OBSERVATION.  27 

vegetal)le  world  round  about  iis,  may  A?itertain  our  observa- 
tion with  ten  thousand  vai'ieties. 

Endeavor,  therefore,  to  derive  some  instruction  or  improve- 
ment of  the  mind  from  every  thing  which  you  see  or  hear, 
from  every  thing  which  occurs  in  human  life,  from  every 
thing  within  you  or  without  yovi. 

1.  Fetch  down  knowledge  from  the  clouds,  the  stars,  the 
sun,  the  moon,  and  the  revolutions  of  the  i^lanets.  Dig  and 
Iraw  up  valuable  meditations  from  the  depths  of  the  earth, 
and  search  them  through  the  vast  oceans  of  water.  Extract 
intellectual  imjjrovement  from  the  minerals  and  metals,  from 
the  wonders  of  nature  among  the  vegetables  and  herbs, 
trees  and  flowers.  Learn  lessons  from  the  birds  and  the 
beasts,  and  the  meanest  insects.  Read  the  wisdom  of  God 
and  his  admirable  contrivance  in  them  all ;  read  his  almighty 
power,  his  rich  and  various  goodness  in  all  the  works  of  his 
hands. 

2.  From  the  day  and  the  night,  the  hours  and  the  flying 
minutes,  learn  a  wise  improvement  of  time,  and  be  watchful 
to  seize  every  opportunity  to  increase  in  knowledge. 

3.  From  the  vicissitudes  and  revolutions  of  nations  and 
families,  and  from  the  various  occurrences  of  the  world,  leai-n 
the  instability  of  mortal  affairs,  the  uncertainty  of  life. 

4.  From  the  vices  and  follies  of  others,  observe  what  is 
hateful  in  them;  consider  how  such  a  practice  looks  iu 
another  person,  and  remember  that  it  looks  as  ill  or  worse  in 
yourself  From  the  vu'tue  of  others  learn  something  worthy 
of  your  imitation. 

5.  From  the  deformity,  the  distress,  or  calamity  of  others, 
derive  lessons  of  thankfulness  to  God,  and  hymns  of  grateful 
praise  to  your  Creator,  Governor,  and  Benefactor,  who  has 
formed  you  in  a  better  mould,  and  guarded  you  from  those 
evils.  Learn  also  the  sacred  lesson  of  contentment  in  your 
owB  estate,  and  compassion  to  your  neighbor  under  Lis 
miseries. 


28  MENTAL  AND   SOCIAL  CULTURE. 

6.  From  your  natural  powers  make  this  inference,  that  they 
were  not  given  you  for  nothing,  hut  for  some  useful  employ- 
ment to  the  honor  of  your  Maker,  and  for  the  good  of  your 
fellow-creatures,  as  well  as  for  your  own  best  interest  and 
final  hapj)iness. 

7.  From  the  sorrows,  the  pains,  the  sicknesses,  and  suffer- 
ings that  attend  you,  learn  the  evil  of  sin  and  the  imperfec- 
tion of  your  present  state.  From  your  own  sins  and  follies 
learn  the  i^atience  of  God  towards  you,  and  the  practice  of 
humility  towards  God  and  man. 

8.  Thus  from  every  appearance  in  nature,  and  from  every 
occurrence  of  life,  you  may  derive  natural,  moral,  and  reli- 
gious observations  to  entertain  your  minds,  as  well  as  rules 
of  conduct  in  the  affairs  relating  to  this  life  and  to  that  which 
is  to  come. 

II.  In  order  to  furnish  the  mind  with  a  rich  variety  of 
ideas,  the  laudable  curiosity  of  young  j^eoj^le  should  be  in- 
dulged and  gratified,  rather  than  discouraged.  It  is  a  very 
hopeful  sign  in  young  persons  to  see  them  curious  in  observ- 
ing and  inquisitive  in  searching  into  things  that  occur ;  nor 
should  such  an  inquiring  temper  be  frowned  into  silence,  or 
rigorously  restrained,  but  should  rather  be  satisfied  with 
proper  answei-s. 

For  this  reason,  also,  where  time  and  fortune  allow  it, 
young  peojDle  should  be  led  into  company  at  proper  seasons, 
should  be  carried  abroad  to  see  the  fields  and  the  woods  and 
the  rivers,  the  buildings,  towns,  and  cities  distant  from  their 
own  dwelling.  They  should  be  entertained  mth  the  sight  of 
strange  birds,  beasts,  fishes,  insects,  vegetables,  and  produc- 
tions both  of  nature  and  art  of  every  kind,  whether  they  are 
the  j^roducts  of  their  own  or  of  foreign  nations ;  and  in  due 
time,  where  Providence  gives  opportunity,  they  may  travel 
under  a  wise  inspector  or  tutor  to  different  parts  of  the  world 
for  the  same  ehd,  that  they  may  bring  home  treasures  of 
useful  knowledo^e. 


RULES  RELATING  TO  OBSERVATION.  29 

ni.  Among  all  your  observations  write  down  what  is  most 
remarkable  and  uncommon ;  reserve  these  remarks  in  store 
for  proper  occasions,  and  at  pro2:)er  seasons  take  a  review  of 
them.  Such  a  practice  will  give  you  a  habit  of  useful  think- 
ing :  this  will  secure  the  workings  of  your  soul  from  running 
to  waste ;  and  by  this  means  even  your  looser  moments  will 
turn  to  happy  account  both  here  and  hereafter. 

And  wliatever  useful  observations  have  been  made,  let 
them  be  at  least  some  part  of  the  subject  of  your  conversa- 
tion among  your  friends  at  next  meeting. 

Let  his  circumstances  or  situation  in  life  be  what  or  where 
they  Avill,  a  man  should  never  neglect  the  improvement 
which  may  be  derived  from  observation.  Let  him  rove 
through  the  earth  or  the  seas,  or  pursue  his  diversions  in 
whatever  part  of  the  world  he  pleases;  let  prosperous  or 
adverse  fortune  call  him  to  the  most  distant  parts  of  the 
globe,  still  let  him  carry  on  his  knowledge  and  the  improve- 
ment of  his  soul  by  wise  observations.  In  due  time,  by  this 
means,  he  may  render  himself  some  way  useful  to  mankind. 

IV.  Let  us  keep  our  minds  as  free  as  possible  from  passions 
and  prejudices,  for  these  will  give  a  wrong  turn  to  our  ob- 
servations both  on  persons  and  things.  The  eyes  of  a  man 
in  the  jaundice  make  yellow  observations  on  everything; 
and  the  soul,  tinctured  with  any  passion  or  prejudice,  diffuses 
a  ialse  color  over  the  real  apj^earance  of  things,  and  disguises 
many  of  the  common  occurrences  of  life;  it  never  beholds 
things  in  a  true  light,  nor  suifers  them  to  appear  as  they  are. 
Whensoever,  therefore,  you  would  make  proper  observations, 
let  self,  with  all  its  influences,  stand  aside  as  far  as  possible ; 
abstract  your  own  interest  and  your  own  concern  from  them, 
and  bid  all  friendships  and  enmities  stand  aloof  and  keep  out 
of  the  way. 

If  this  rule  were  well  obeyed  we  should  be  much  better 
guarded  against  those  common  pieces  of  misconduct  in  the 
observations  of  men,  namely,  the  false  judgments  of  pride 


30  MENTAL  AND   SOCIAL  CULTURE. 

and  envy.  How  ready  is  envy  to  mingle  "with  the  notices 
wliich  we  take  of  otlier  persons !  How  often  are  mankind 
prone  to  put  an  ill  sense  upon  the  action  of  their  neighbors, 
to  take  a  survey  of  them  in  an  evil  position  and  in  an  un- 
happy light !  By  this  we  are  led  to  form  a  worse  opinion 
of  our  neighbors  than  they  deserve,  while  at  the  same  time 
pride  and  self-flattery  tempt  us  to  make  unjust  observations 
on  ourselves  in  our  own  favor. 

V.  In  making  observations  on  persons,  take  care  of  indul- 
ging that  busy  curiosity  which  is  ever  inquiring  into  j)rivate 
and  domestic  affairs,  with  an  endless  itch  of  learning  the 
secret  history  of  families.  It  is  but  seldom  that  such  a  pry- 
ing curiosity  attains  any  valuable  ends ;  it  often  begets  sus- 
picions, jealousies,  and  disturbances  in  households,  and  is 
a  frequent  temptation  to  persons  to  defame  their  neighbors. 

VI.  Let  your  observation,  even  of  persons  and  their 
conduct,  be  chiefly  designed  to  lead  you  to  a  better  ac- 
quaintance with  things,  particularly  with  human  nature ; 
and  to  inform  you  what  to  imitate  and  what  to  avoid,  rather 
than  to  furnish  matter  for  the  evil  jjassions  of  the  mind, 
or  the  impertinencies  of  discourse  and  reproaches  of  the 
tongue. 

VII.  Though  it  may  be  proper  sometimes  to  make  your 
observations  concerning  persons  as  well  as  things  the  subject 
of  discourse  in  learned  or  useful  conversations,  yet  what- 
ever remarks  you  make  on  persons,  particularly  to  their 
disadvantage,  should  for  the  most  part  lie  hid  in  your  own 
breast,  till  some  just  and  apparent  occasion,  some  necessary 
call  of  Providence,  leads  you  to  speak  of  them. 

If  the  character  or  conduct  which  you  observe  be  greatly 
culpable,  it  should  so  much  the  less  be  published.  You 
may  treasure  up  such  observations  of  the  follies  or  vices 
of  your  neighbors  as  may  be  a  constant  guard  against  your 
practising  the  same,  without  exposing  the  reputation  of  your 
neighbor  on  that  account.     It  is  a  good  old  rule,  that  our 


BOOKS  AND   READING.  31 

conversation  should  rather  he  laid  out  on  things  than  on  j^er- 
sons ;  and  this  rule  should  generally  be  observed,  unless 
names  be  concealed,  wheresoever  the  faults  or  follies  of  man- 
kind are  our  present  theme. 

VIII,  Be  not  too  hasty  to  erect  general  theories  from  a 
few  particular  observations,  appearances,  or  experiments. 
This  is  what  logicians  call  a  false  induction.'  When  eeu- 
eral  observations  are  drawn  from  so  many  particulars  as  to 
become  certain  and  indubitable,  they  are  jewels  of  knowl- 
edge, comprehending  great  treasure  in  little  room ;  but  they 
are  therefore  to  be  made  with  the  greater  care  and  caution, 
lest  errors  become  large  and  diffusive,  if  Ave  should  mistake 
in  these  general  notions. 

A  hasty  determination  of  universal  principles,  without  a 
due  survey  of  all  the  particular  cases  which  may  be  included 
in  them,  is  the  way  to  lay  a  trap  for  our  own  understandings, 
whereby  we  shall  often  be  taken  captives  into  mistake  and 
falsehood. 


CHAPTEK    IV. 


OF    BOOKS    AND    READING. 


I.  The  world  is  full  of  books ;  but  there  are  multitudes 
which  are  so  ill  written,  that  they  were  never  worth  any  man's 
reading ;  and  there  are  thousands  more  which  may  be  good 
in  their  kind,  yet  are  worth  nothing  when  the  occasion  is 
past  for  which  they  were  written.  Others  may  be  valuable 
in  themselves  for  some  special  purpose,  or  in  some  peculiar 
science,  but  are  not  fit  to  be  perused  by  any  but  those  who 
are  engaged  in  that  particular  science  or  business.  To  what 
use  is  it  for  a  divine,  or  a  physician,  or  a  tradesman  to  read 


32  MENT^M.  AND   SOCIAL  CULTURE. 

over  the  huge  volumes  of  reports  of  cases  m  the  hiw  ?  or  for 
a  lawyer  to  learn  Hebrew,  and  read  the  Rabbins  ?  It  is  of 
vast  advantage  for  a  young  man  to  have  the  proper  books 
for  his  reading  recommended  by  a  judicious  friend. 

II.  Books  of  importance  of  any  kind,  and  especially  com- 
plete treatises  on  any  subject,  shoidd  be  first  read  in  a  more 
general  and  cursory  manner,  to  learn  a  little  of  what  the 
treatise  promises,  and  what  you  may  expect  from  the  writer's 
manner  and  skill.  And  for  this  end  I  would  advise  that  the 
preface  always  be  read,  and  a  survey  taken  of  the  table  of 
contents,  if  there  be  one,  before  the  survey  of  the  book.  By 
this  means  you  will  not  only  be  better  fitted  to  give  the 
book  the  first  reading,  but  you  will  be  much  assisted  in  your 
second  perusal  of  it,  which  should  be  done  with  greater 
attention  and  deliberation,  and  you  will  learn  with  more  ease 
and  readiness  what  the  author  pretends  to  teach.  In  your 
reading,  mark  what  was  new  or  unknown  to  you  before,  and 
review  those  chapters,  pages,  or  paragraphs.  Unless  a  reader 
has  an  uncommon  and  most  retentive  memory,  I  may  venture 
to  atiirm  that  there  is  scarce  any  book  or  chapter  worth  read- 
ing once  that  is  not  worthy  of  a  second  perusal.  At  least 
take  a  careful  review  of  all  the  lines  or  paragraphs  which 
you  marked,  and  make  a  recollection  of  the  sections  which 
you  thought  truly  valuable. 

There  is  another  reason,  also,  wdiy  I  would  choose  to  take 
a  superficial  and  cursory  survey  of  a  book  before  sitting 
down  to  read  it  with  studious  attention ;  and  that  is,  that 
there  may  be  difficulties  in  it  which  we  cannot  easily  under- 
stand and  conquer  at  the  first  reading,  for  want  of  a  fuller 
comprehension  of  the  author's  wdiole  scheme.  And,  thei'e- 
fore,  in  such  treatises  we  should  not  stay  till  we  master  every 
difficulty  at  the  first  perusal;  for  perhaps  many  of  these 
would  appear  to  be  solved  when  we  have  proceeded  further 
in  that  book,  or  would  vanish  of  themselves  upon  a  second 
reading. 


BOOKS  AND   READING.  33 

III.  If  tliree  or  four  persons  agree  to  read  tlie  same  book, 
and  eacli  brings  his  own  remarks  upon  it,  at  hours  appointed 
for  conversation,  and  tliey  communicate  mutually  their  senti- 
Bients  on  the  subject,  and  debate  about  it  in  a  friendly 
manner,  this  practice  will  render  the  reading  of  any  author 
more  abundantly  beneficial  to  each  of  them. 

IV.  If  several  persons  engaged  in  the  same  study  take 
into  their  hands  distinct  treatises  on  a  subject,  and  appoint  a 
season  of  communication,  they  may  inform  each  other  in  a 
brief  manner  concerning  the  sense,  sentiments,  and  methods 
of  those  several  authoi's,  and  thereby  promote  each  other's 
improvement,  either  by  recommending  the  perusal  of  the 
same  book  to  their  com2)anions,  or  perhaps  by  satisfying 
their  inquiries  concerning  it  by  conversation,  without  every 
one  perusing  it. 

V.  Remember  that  your  business  in  reading  or  in  convei'- 
sation,  especially  on  subjects  of  natural,  moral,  or  divine 
science,  is  not  merely  to  know  the  opinion  of  the  author  or 
speaker,  for  this  is  but  the  mere  knowledge  of  history ;  but 
"you.r  chief  business  is  to  consider  whether  their  opinio?is  are 
right  or  not^  and  to  improve  your  own  solid  knowledge  on 
that  subject  by  meditation  on  the  themes  of  their  writing  or 
discourse.  Deal  freely  Avitli  every  author  you  read,  and  yield 
up  yovir  assent  only  to  evidence  and  just  reasoning  on  the 
subject. 

Here  I  would  be  understood  to  speak  only  of  human 
authors,  and  not  of  the  sacred  and  inspired  writings.  In 
these  our  business  is  only  to  find  out  the  true  sense,  to  under- 
stand the  true  meaning  of  the  paragraph  and  page ;  our 
assent  then  is  bound  to  follow,  when  we  are  before  satisfied 
that  the  writing  is  divine.  Yet  I  might  add,  also,  that  evec 
this  is  sufiicient  evidence  to  demand  our  assent. 
.  But  in  the  compositions  of  men,  remember  you  are  a  man 
as  well  as  they ;  and  it  is  not  their  reason  but  your  own  that 

2* 


34  MENTAL  AND   SOCIAL  CULTUEE. 

is  given  to  guide  you  when  you  arrive  at  years  of  discretion, 
of  manly  age  and  judgment. 

VL  Let  this,  therefore,  be  your  practice,  especially  after 
you  have  gone  through  one  course  of  any  science  in  your 
academical  studies :  if  a  writer  on  that  subject  maintains  the 
Bame  sentiments  that  you  do,  yet  if  he  does  not  explain  his 
ideas  or  prove  his  positions  well,  mark  the  faults  or  defects^ 
and  endeavor  to  do  better^  either  in  the  margin  of  your  book, 
or  rather  in  some  papers  of  your  own,  or  at  least  let  it  be 
done  in  your  private  meditations.     As  for  instance : 

Where  the  author  is  obscure,  enlighten  him :  wliere  he  is 
imperfect,  supply  his  deficiencies :  where  he  is  too  brief  and 
concise,  amplify  a  little,  and  set  his  notions  in  a  faii-er  view : 
where  he  is  redundant,  mark  those  paragraphs  to  be  re- 
trenched :  when  he  trifles  and  grows  impertinent,  abandon 
those  passages  or  pages :  when  he  argues,  observe  whether 
his  reasons  be  conclusive ;  if  the  conclusion  be  true,  and  yet 
the  argument  weak,  endeavor  to  confirm  it  by  better  proofs : 
where  he  derives  or  infers  any  proposition  darkly  and  doubt- 
fully, make  the  justice  of  the  inference  appear,  and  make 
further  inferences  or  corollaries,  if  such  occur  to  your  mind : 
where  you  suppose  he  is  in  a  mistake,  propose  your  objections 
and  correct  his  sentiments :  what  he  writes  so  well  as  to 
approve  itself  to  your  judgment,  both  as  just  and  usefid, 
treasure  it  up  in  your  memory,  and  count  it  a  part  of  your 
intellectual  gains. 

Many  of  these  directions  may  be  practised  with  regard  to 
conversation  as  well  as  reading,  in  order  to  render  it  useful 
in  the  most  extensive  and  lasting  manner. 

VII.  Other  things,  also,  of  the  like  nature  may  be  usefully 
practised  with  regard  to  the  authors  which  you  read.  If  the 
method  of  a  book  be  irregular,  reduce  it  into  form,  by  a 
little  analysis  of  your  own,  or  by  hints  in  the  margin.  If 
those  things  are  heaped  together  which  should  be  separated, 
you  may  wisely  distinguish  and  divide  them.     If  several 


BOOKS  AND  BEADING.  35 

tnings  relating  to  the  same  subject  are  scattered  up  and 
down  separately  through  the  treatise,  you  may  bring  them 
all  to  one  view  by  references ;  or  if  the  matter  of  a  book  be 
really  valuable  and  deserving,  you  may  throw  it  into  a  better 
method,  reduce  it  to  a  more  logical  scheme,  or  abridge  it  into 
a  lesser  form.  All  these  practices  will  have  a  tendency  both 
to  advance  your  skill  in  logic  and  method,  to  imi^rove  your 
judgment  in  general,  and  to  give  you  a  fuller  survey  of  that 
subject  in  particular. 

VIII.  If  a  book  has  no  index  to  it,  or  good  table  of  con- 
tents, it  is  very  useful  to  make  one  as  you  are  reading  it : 
not  with  that  exactness  as  to  include  the  sense  of  every  page 
and  paragraph,  which  should  be  done  if  you  designed  to 
print  it ;  but  it  is  sufficient  in  your  index  to  take  notice  only 
of  those  parts  of  the  book  which  are  new  to  you,  or  which 
you  think  well  written,  and  well  worthy  of  your  remembrance 
or  review. 

Shall  I  be  so  free  as  to  assure  my  younger  friends,  from 
my  own  experience,  that  these  methods  of  reading  will  cost 
some  pains  in  the  first  year  of  your  study,  and  especially  with 
the  first  authors  which  you  peruse  in  any  science,  or  on  any 
particular  subject;  but  the  profit  will  richly  compensate  the 
pains.  And  in  the  following  years  of  life,  after  you  have 
read  a  few  valuable  books  on  any  special  subject  in  this 
manner,  it  will  be  easy  to  read  others  of  the  same  kind, 
because  you  will  not  usually  find  very  much  matter  in  them 
which  you  have  not  ali-eady  examined. 

If  the  writer  be  remarkable  for  any  peculiar  excellencies 
or  defects  in  his  style  or  manner  of  writing,  make  just  ob- 
servations upon  this  also;  and  whatsoever  ornaments  you 
find  there,  or  whatsoever  blemishes  occur  in  the  language  or 
manner  of  the  writer,  you  may  make  just  remarks  upon 
them. 

Remember  that  one  book  read  over  in  this  manner,  with 
all  this  laborious  meditation,  will  tend  more  to  enrich  your 


36  MENTAL  AND   SOCIAL  CULTUEE. 

understanding  tlian  the  skimming  over  the  surface  of  twenty 
authors. 

IX.  By  perusing  books  in  tlie  manner  I  have  described, 
you  will  make  all  your  reading  subservient  not  only  to  the 
enlargement  of  your  treasures  of  knowledge,  but  also  to  the 
improvement  of  your  reasoning  powers. 

There  are  many  who  read  with  constancy  and  diligence, 
and  yet  make  no  advances  in  true  knowledge  by  it.  They 
are  delighted  with  the  notions  which  they  read  or  hear,  as 
they  would  be  with  stories  that  are  told ;  but  they  do  not 
weigh  them  in  their  minds  as  in  a  just  balance,  in  order  to 
determine  their  truth  or  falsity :  they  make  no  observations 
upon  them,  or  inferences  from  them.  Their  eyes  slide  over 
the  pages,  or  the  words  slide  over  their  ears,  and  vanish  like 
a  rhapsody  of  evening  tales,  or  the  shadows  of  a  cloud  flying 
over  a  green  field  on  a  summer's  day. 

Or  if  they  review  them  sufficiently  to  fix  them  in  their 
remembrance,  it  is  merely  witJi  a  design  to  tell  the  tale  over 
again,  and  show  what  men  of  learning  they  are.  Thus  they 
dream  out  their  days  in  a  course  of  reading,  without  real 
advantage.  As  a  man  may  be  eating  all  day,  and,  for  want 
of  digestion,  is  never  nourished;  so  those  endless  readers 
may  cram  themselves  in  vain  with  intellectual  food,  withoiit 
real  improvement  of  their  minds,  for  want  of  digesting  it  by 
proper  reflections. 

X.  Enter  into  the  sense  and  arguments  of  the  authors  you 
read;  examine  all  their  proofs,  and  then  judge  of  the  truth 
or  falsity  of  their  opinions ;  and  thereby  you  shall  not  only 
gain  a  rich  increase  of  your  understanding,  by  those  truths 
which  the  author  teaches,  when  you  see  them  well  supported, 
bi;t  you  shall  acquire  also  by  degrees  a  habit  of  judging 
justly  and  of  reasoning  well,  in  imitation  of  the  good  writers 
whose  works  you  peruse. 

This  is  laborious  indeed,  and  the  mind  is  backward  to 
undergo  the  fatigue  of  weighing  every  argument,  and  tracing 


BOOKS  AND   BEADING.  37 

every  tliiug  to  its  original.  It  is  much  less  labor  to  take 
all  things  upon  trust :  believing  is  much  easier  than 
arguing. 

I  confess,  those  whose  reading  is  designed  only  to  fit  them 
for  much  talk  and  little  knowledge,  may  content  themselves 
to  run  over  authors  in  a  sudden  and  trilling  way ;  they  may 
devour  libraries  in  this  manner,  yet  be  poor  reasoners  at  last, 
and  have  no  solid  wisdom  or  true  learning.  The  traveller 
who  walks  on  fair  and  softly  in  a  course  that  points  right, 
and  examines  every  turning  before  he  ventures  upon  it,  will 
come  sooner  and  safer  to  his  journey's  end,  than  he  who  runs 
through  every  lane  he  meets,  though  he  gallops  full  speed 
all  the  day.  The  man  of  much  reading,  and  a  large  retentive 
memory,  but  without  meditation,  may  become,  in  the  sense 
of  the  world,  a  knomng  man  ;  and  if  he  converse  much  with 
the  ancients,  he  may  attain  the  fame  of  learning  too :  but 
he  spends  his  days  afar  off  from  wisdom  and  true  judg- 
ment, and  possesses  very  little  of  the  substantial  riches  of 
the  mind. 

XL  JSFever  apply  yourselves  to  read  any  author  with  a 
determination  beforehand  either  for  or  ayainst  him,  or  with 
a  settled  resolution  to  believe  or  disbelieve,  to  confirm  or  to 
oppose,  whatsoever  he  saith ;  but  always  read  with  a  design 
to  lay  your  mind  open  to  truth,  and  to  embrace  it  whereso- 
ever you  find  it,  as  well  as  to  reject  every  falsehood,  though 
it  appear  under  ever  so  fair  a  disguise.  How  unhappy  are 
those  men  who  seldom  take  an  author  into  their  hands  with- 
out having  determined  before  they  begin  whether  they  will 
like  or  dislike  him  !  They  have  got  some  notion  of  his  name, 
his  character,  his  party,  or  his  principles,  by  general  conver- 
sation, or  perhaps  by  some  slight  view  of  a  few  pages  ;  and 
having  all  their  own  opinions  adjusted  beforehand,  they  read 
all  that  he  writes  with  a  prepossession  either  for  or  against 
him.  Unhappy  those  who  hunt  and  purvey  for  a  party,  and 
scrape  together  out  of  every  author  all  those  things,  and 


^f*:''>^!r»00 


38  MENTAL  AND  SOCIAL  CULTURE. 

tliose  only,  which  favor  their  own  tenets,  while  they  despise 
and  neglect  all  the  rest ! 

XII.  Yet  take  this  cantion.  I  wotild  not  be  understood 
here,  as  though  I  persuaded  a  person  to  live  without  any 
settled  principles  at  all,  by  which  to  judge  of  men  and  books 
and  things ;  or  that  I  would  keep  a  man  always  doubting 
about  his  foundations.  The  chief  things  that  I  design  in 
this  advice  are  these  three : 

1.  We  should  read  with  a  just  freedom  of  thought  all 
those  books  which  treat  of  subjects  which  admit  of  doubt 
and  reasonable  dispute.  Nor  should  any  of  our  opinions  be 
so  resolved  upon,  especially  in  younger  years,  as  to  make  us 
unwilling  to  hear  or  to  bear  oj)position  to  them. 

2.  When  we  peruse  those  authors  who  defend  our  own 
settled  sentiments,  toe  should  not  take  all  their  arguments  for 
just  and  solid ;  but  we  should  make  a  wise  distinction  be- 
tween the  corn  and  the  chaif,  between  solid  reasoning  and 
the  mere  superficial  colors  of  it ;  nor  should  we  readily  accept 
all  their  lesser  oj^inions  because  we  agree  with  them  in  the 
greater. 

3.  When  we  read  those  authors  who  ojjpose  our  most 
certain  and  established  principles,  we  should  be  ready  to 
receive  any  information  from  them  in  other  points,  and  not 
abandon  at  once  every  thing  they  say,  though  we  are  well 
fixed  in  our  opposition  to  their  main  point  of  arguing. 

XIII.  What  I  have  said  hitherto  on  this  subject,  relating 
to  books  and  reading,  must  be  chiefly  understood  of  that  sort 
of  books,  and  those  hours  of  our  reading  and  study,  whereby 
we  design  to  improve  the  intellectual  powers  of  the  mind 
with  natural,  moral,  or  divine  knowledge.  As  for  those 
treatises  which  are  written  to  direct  or  to  enforce  and  per- 
suade our  practice,  there  is  one  thing  further  necessary ;  and 
that  is,  that  when  our  consciences  are  convinced  that  these 
rules  of  prudence  or  duty  belong  to  us,  and  require  our  con- 
formity to  them,  we  should  then  call  ourselves  to  account^  and 


BOOKS  AND   READING.  39 

inquire  seriously  whether  we  have  put  them  in  practice  or  not. 
We  should  dwell  upon  the  arguments,  and  impress  the  mo- 
tives and  methods  of  pei'suasion  upon  our  own  hearts,  till  we 
feel  the  force  and  power  of  them  inclining  us  to  the  practice 
of  the  things  which  are  there  recommended. 

If  folly  or  vice  be  represented  in  its  open  colors,  or  its 
secret  disguises,  let  us  search  our  hearts  and  review  our  lives, 
and  inquire  how  far  we  are  criminal ;  nor  should  we  ever 
think  we  have  done  wath  the  treatise  while  we  feel  ourselves 
in  sorrow  for  our  past  misconduct,  and  aspiring  after  a  vic- 
tory over  those  vices,  or  till  we  find  a  cure  of  those  follies 
begun  to  be  wrought  upon  our  souls. 

In  all  our  studies  and  pursuits  of  knowledge,  let  us  remem- 
ber that  virtue  and  vice,  sin  and  holiness,  and  the  conforma- 
tion of  our  hearts  and  lives  to  the  duties  of  true  religion  and 
morality,  are  things  of  far  more  consequence  than  all  the 
furniture  of  our  understanding,  and  the  richest  treasures  of 
speculative  knowledge ;  and  that,  because  they  have  a  more 
immediate  and  efi^ectual  influence  upon  our  eternal  felicity 
or  eternal  sorrow. 

XIV.  There  is  yet  another  class  of  books,  of  which  it  is 
proper  I  should  say  something,  while  I  am  treating  on  this 
subject ;  and  these  are  history,  poetry,  travels,  books  of 
diversion  or  amusement,  among  which  we  may  reckon  also 
common  pamj)hlets,  newspapers,  and  such  like  :  for  many  of 
these,  once  reading  may  be  sufficient,  where  there  is  a  toler- 
ably good  memory. 

When  several  persons  are  in  company,  and  one  reads  to 
the  rest  writings  of  this  character,  once  hearing  may  be  suffi- 
cient, provided  that  every  one  is  so  attentive  and  so  free  as 
to  make  occasional  remarks  on  such  lines  or  sentences,  such 
periods  or  paragraphs,  as  in  their  opinion  deserve  it.  Now 
all  those  paragraphs  or  sentiments  deserve  remark,  which 
are  new  and  uncommon,  are  noble  and  excellent  for  the 
Diatter  of  them,  are  strons:  and  convincins:  for  the  argument 


40  MENTAL  AND   SOCL\L  CULTURE. 

contained  in  tlieni,  are  beautiful  and  elegant  for  the  language 
or  the  manner,  or  any  way  wortliy  of  a  second  rehearsal ; 
and  at  the  request  of  any  of  the  company  let  those  para- 
gra})hs  be  read  over  again. 

Such  parts,  also,  of  these  writings  as  may  happen  to  be 
remarkably  stupid  or  silly,  false  or  mistaken,  sliould  become 
subjects  of  an  occasional  criticism,  made  by  some  of  the 
comjjany ;  and  this  may  give  occasion  to  the  repetition  of 
them,  for  the  confirmation  of  the  censure,  for  amusement  or 
diversion. 

Still,  let  it  be  remembered  that  where  the  historical  narra- 
tion is  of  considerable  moment,  where  the  poetry  or  oratory 
shines  with  some  degree  of  perfection  and  glory,  a  sinr 
reading  is  not  sufficient  to  satisfy  a  mind  that  has  a  true  ta 
for  this  sort  of  writings ;  nor  can  we  make  the  fullest  i     vj 
best  improvement  of  them  without  proper  reviews,  and  tl    ,'' 
in  our  retirement  as  well  as  in  company. 

XV.  Among  writings  of  the  latter  kind  we  may  just 
reckon   short   miscellaneous  essays  on  all   manner  of  su 
jects;  such  as  the  Occasional  Papers,  the  Tatlers,  the  Sj^ei 
tators,  and  other  books  that  have   been   compiled   out  ot 
the  weekly  or  daily  products  of  the  press,  wherein  are  con- 
tained a  great  number  of  bright  thoughts,  ingenious  remarks, 
and  admirable  observations,  which  have  had  a  considerable 
share  in  furnishing   the   present   age  with  knowledge  and 
politeness, 

XVI,  Among  other  books  which  are  proper  and  requisite, 
in  order  to  imj^rove  our  knowledge  in  general,  or  our  ac- 
quaintance with  any  particular  science,  it  is  necessary  that 
we  should  be  furnished  with  vocabularies  and  dictionaries  of 
several  sorts,  namely,  of  common  words,  idioms  and  phrases, 
in  order  to  explain  their  sense ;  of  technical  words,  or  the 
terms  of  art,  to  show  their  use  in  arts  and  sciences ;  of  names 
of  men,  countries,  towns,  rivers,  and  the  like.  These  are  to 
be  consulted  and  used  upon  every  occasion ;  and  never  let  an 


BOOKS  AND   EEADING.  41 

uiiknovm  word  pass  in  your  reading  without  seeking  for  its 
sense  and  meaning. 

If  such  books  are  not  at  hand,  you  must  supply  the  want 
')i'  them  as  well  as  you  can,  by  consulting  those  who  can 
inform  you :  and  it  is  useful  to  note  down  matters  of  doubt 
and  inquiry  in  some  jDOcket-book,  and  take  the  first  oppor- 
tunity to  get  them  resolved,  either  by  persons  or  books. 

XVII.  Be  not  satisfied  with  a  mere  knowledge  of  the  best 

authors  that   treat  of  any  subject,  instead  of  acquainting 

yourselves  thoroughly  with  tlie   subject   itself     There   are 

many  young  students  who  are  fond  of  enlarging  their  knowl- 

t^dge  of  books,  who  content  themselves  with  a  notice  of  their 

•le-pages,  which  is  the  attainment  of  a  bookseller  rather 

m  that  of  a  scholar.     Such   persons  are  under  a  great 

tiptation  to  practise  these  two  follies :  1.  To  heap  up  a 

eat  number  of  books  at  a  greater  expense  than  most  of 

em  can  bear,  and  to  furnish  their  libraries  infinitely  better 

an  their  understanding;    2.  And  when  they  have  gotten 

ch  rich   treasures  of  knowledge   upon   their   shelves,  to 

nagine  themselves  men  of  learning,  and  take  a  pride  in 

talking  of  the  names  of  fiimous  authors,  and  the  subjects  of 

which  they  treat,  without  any  real  improvement  of  their  own 

minds  in  true  science  or  wisdom.     At  best  their  learning 

reaches  no  further  than  the  indexes  and  tables  of  contents, 

while  they  know  not  how  to  judge  or  reason  concerning  the 

matters  contained  in  those  authors. 

And  indeed  how  many  volumes  of  learning  soever  a  man 
possesses,  he  is  still  deplorably  poor  in  his  understanding, 
until  he  has  made  those  several  parts  of  learning  his  own 
property  by  reading  and  reasoning,  by  judging  for  himself, 
and  rememberiuGf  what  he  has  read. 


42  MENTAL  AND   SOCIAL  CULTURE. 


CHAPTEE   V. 


JUDGMENT   OF   BOOKS. 


I.  If  we  would  form  a  judgment  of  a  book  wliich  we  have 
not  seen  before,  the  first  thing  that  offers  is  the  title-page, 
and  we  may  sometimes  learn  a  little  of  the  import  and  de- 
sign of  a  book  thereby ;  though  it  must  be  confessed  that 
titles  are  often  deceitful,  and  promise  more  than  the  book 
performs.  The  author's  name,  if  it  be  known  in  the  world, 
may  help  us  a  little,  and  lead  us  to  guess  in  what  manner 
the  work  is  done.  A  jierusal  of  the  preface  or  the  introduc- 
tion (which  I  before  recommended)  may  further  assist  our 
judgment ;  and  if  there  be  an  index  of  the  contents,  it  will 
give  us  still  more  light. 

If  we  have  not  leisure  or  inclination  to  read  over  the  book 
itself  regularly,  then  by  the  titles  of  the  chapters  we  may  be 
directed  to  peruse  particular  chapters  or  sections,  and  observe 
whether  there  be  any  thing  valuable  or  important  in  tliem. 
We  shall  thus  find  whether  the  author  explains  his  ideas 
clearly,  whether  he  reasons  strongly,  whether  he  methodizes 
well,  whether  his  thought  and  sense  be  manly,  and  his  man- 
ner polite;  or,  on  the  other  hand,  whether  he  be  obscure, 
weak,  trifling,  and  confused ;  or,  finally,  whether  the  matter 
may  not  be  solid  and  substantial,  though  the  style  and  man- 
ner be  rude  and  disagreeable. 

II.  By  having  run  through  several  chapters  and  sections 
in  this  manner,  we  may  generally  judge  whether  the  treatise 
be  worth  a  complete  perusal  or  not.  But  if  by  such  an 
occasional  survey  of  some  chapters  our  expectation  be  utterly 
discouraged,  we  may  well  lay  aside  that  book.     It  can  hardly 


JUDGMENT  OF  BOOKS.  43 

bo  valuable  if  in  the  seven  or  eight  chaj)ters  which  we  peruse 
there  be  but  little  truth,  force  of  reasoning,  beauty,  (*r  in- 
genuity of  thought,  mingled  with  much  error,  ignorance, 
impertinence,  dulness,  mean  and  common  thoughts,  or  rail- 
ing. Life  is  too  short,  and  time  is  too  precious,  to  read  every 
new  book  quite  over,  in  order  to  find  whether  it  is  worth  the 
reading. 

III.  There  are  some  general  mistakes  which  persons  are 
frequently  guilty  of  in  passing  a  judgment  on  the  books 
which  they  road. 

One  is  this :  when  a  treatise  is  written  tolerably  well,  we 
are  ready  to  pass  a  favorable  judgment  upon  it,  and  some- 
times to  exalt  its  character  far  beyond  its  merit,  if  it  agree 
with  our  own  principles,  and  support  the  opinions  of  our 
party.  On  the  other  hand,  if  the  author  be  of  different 
sentiments,  and  espouse  contrary  principles,  we  can  find 
neither  wit  nor  reason,  good  sense  nor  good  language  in  it ; 
forgetting  that  a  silly  author  may  draw  his  pen  in  the  de- 
fence of  certain  and  infallible  truth,  or  he  may  attack  even 
gross  errors  with  feeble  and  ridiculous  arguments.  Truth  in 
this  world  is  not  always  attended  and  supported  by  the 
wisest  and  safest  methods ;  and  error,  though  it  can  never 
be  maintained  by  just  reasoning,  may  yet  be  artfully  covered 
and  defended. 

IV.  Another  mistake  which  some  persons  fall  into  is  this : 
when  they  read  a  treatise  on  a  subject  with  which  they  have 
but  little  acquaintance,  they  find  almost  eveiy  thing  new  and 
strange  to  them.  Being  greatly  entertained  and  improved 
by  many  things  which  were  unknown  to  them  before,  they 
admire  the  treatise,  and  commend  the  author  at  once. 
Whereas  if  they  had  but  attained  a  good  degree  of  skill  in 
that  science,  jierhaps  they  would  find  that  the  author  had 
written  very  poorly,  that  neither  his  sense  nor  his  method 
was  just  and  proper,  and  that  he  had  expressed  only  what 
was  very  common  or  trivial. 


44  MENTAL  AKD   SOCIAL  CULTURE. 

V.  Biit  there  is  a  clanger  of  mistake  in  our  judgment  ol 
books,  on  the  other  hand  also ;  for  when  we  have  made  our- 
selves masters  of  any  particular  theme  of  knowledge,  and 
surveyed  it  long  on  all  sides,  there  is  perhaps  scarce  any 
wi'iter  on  that  subject  who  greatly  entertains  and  pleases  us 
afterwai'ds,  because  we  find  little  or  nothing  new  in  him; 
and  yet,  in  a  true  judgment,  perhaps  his  sentiments  are  most 
proper  and  just,  his  explication  clear,  and  his  reasoning 
strong,  and  all  the  parts  of  the  discourse  are  well  connected 
and  set  in  a  happy  light ;  but  we  knew  most  of  those  things 
before,  and  therefore  they  strike  us  not,  and  we  are  in  danger 
of  discommending  them. 

Thus  the  learned  and  the  unlearned  have  their  several  dis- 
tinct dangers  and  prejudices  ready  to  attend  them  in  their 
judgment  of  the  writings  of  men.  These  which  I  have  men- 
tioned are  a  specimen  of  them,  and  indeed  but  a  mere  speci- 
men ;  for  the  prejudices  that  warj)  our  judgment  aside  from 
truth  are  almost  endless. 

VI.  Yet  I  cannot  forbear  to  i:)oint  out  two  or  three  more 
of  these  follies,  that  I  may  attempt  something  towards  the 
correction  of  them,  or  at  least  to  guard  others  against  them. 

There  are  some  persons  of  a  forward  and  lively  temper, 
fond  of  intermeddling  with  all  appearances  of  knowledge, 
who  will  give  their  judgment  on  a  book  as  soon  as  the  title 
of  it  is  mentioned,  for  they  Avould  not  willingly  seem  igno- 
rant of  any  thing  that  others  know.  And  especially  if  they 
happen  to  have  any  superior  character  or  possessions,  they 
fancy  they  have  a  right  to  talk  freely  upon  every  thing  that 
appears,  though  they  have  no  other  pretence  to  this  freedom. 

VII.  I  might  here  name  another  class  of  judges,  who  will 
set  themselves  up  to  decide  in  favor  of  an  author,  or  will 
pronounce  him  a  mere  blunderer,  according  to  the  company 
they  have  kept,  and  the  judgment  they  have  heard  passed 
upon  a  book  by  others,  though  they  have  no  knowledge  of 
the  subject  themselves.      These,  with  a  fluent  and  voluble 


JUDGMENT  OF  BOOKS.  45 

tongue,  become .  mere  echoes  of  the  praises  or  censures  of 
other  men. 

VIII.  There  is  yet  another  mischievous  principle  which 
prevails  among  some  persons  in  passing  a  judgment  on  the 
writings  of  others,  and  that  is,  when  from  the  seci'et  stimu- 
lations of  vanity,  pride,  or  envy,  they  despise  a  valuable 
book,  and  throw  contempt  upon  it  by  wholesale :  and  if  you 
ask  them  the  reason  of  their  censure,  they  will  tell  you, 
perhaps,  that  they  have  found  a  mistake  or  two  in  it,  or  there 
are  a  few  sentiments  or  expressions  which  do  not  suit  them. 
It  is  a  paltry  humor  that  inclines  a  man  to  rail  at  any  human 
performance  because  it  is  not  absolutely  perfect. 

Wise  and  just  distinctions  ought  to  be  made  when  we  pass 
a  judgment  on  mortal  things  ;  but  envy  condemns  by  whole- 
sale. Some  fibres  of  it  are  rooted  in  almost  every  man's 
nature,  and  it  works  in  a  sly  and  imperceptible  manner,  and 
that  even  in  some  persons  who  in  the  main  are  men  of  wis- 
dom and  piety.  They  know  not  how  to  bear  the  praises  that 
are  given  to  an  ingenious  author,  esi^ecially  if  he  be  living, 
and  of  their  profession ;  and  therefore  they  will,  if  possible, 
find  some  blemish  in  his  writings.  They  will  endeavor  to 
diminish  the  honor  of  the  best  treatise  that  has  been  written 
on  any  subject,  and  to  render  it  useless  by  their  censures, 
rather  than  suffer  their  envy  to  lie  asleep,  and  the  little  mis- 
takes of  the  author  to  pass  unexposed.  Perhaps  they  will 
commend  the  work  in  general  with  a  pretended  air  of  candor ; 
but  pass  so  many  sly  and  invidious  remarks  upon  it  after- 
wards, as  shall  efiectually  desti-oy  all  their  cold  and  formal 
praises. 

IX.  When  a  person  feels  any  thing  of  this  invidious  humor 
working  in  him,  he  may  by  the  following  consideration 
attempt  the  correction  of  it.  Let  him  think  how  many  are 
the  beauties  of  the  author  whom  he  censures,  in  comparison 
with  his  blemishes,  and  remember  that  it  is  a  much  more  hon- 
orable and  good-natured  thing  to  find  out  peculiar  beauties 


46  MENTAL  AND   SOCIAL  CULTURE. 

than  faults :  true  and  undisguised  candoi"  is  much  more  ami- 
able and  divine  a  talent  than  accusation.  Let  him  reflect 
again,  what  an  easy  matter  it  is  to  find  mistakes  in  all  human 
authors,  who  are  necessarily  fallible  and  imperfect. 

A  little  wit,  or  a  little  learning,  with  a  good  degree  of 
vanity  and  ill-nature,  will  teach  a  man  to  pour  out  whole 
pages  of  remark  and  reproach  upon  one  real  or  fixncied  mis- 
take of  a  great  and  good  author ;  and  this  may  be  dressed 
up  by  the  same  talents,  and  made  entertaining  enough  to  the 
world,  which  loves  reproach  and  scandal.  But  if  the  critic 
would  but  once  make  this  attemjDt,  and  try  to  outshine  the 
author  by  writing  a  better  book  on  the  same  subject,  he 
would  soon  be  convinced  of  his  own  insufficiency,  and  per- 
haps might  learn  to  judge  more  justly  and  favorably  of  the 
performance  of  other  men.  Every  poor  low  genius  may 
cavil  at  what  the  richest  and  the  noblest  has  j^erformed; 
but  it  is  a  sign  of  envy  and  malice,  added  to  the  littleness 
and  poverty  of  genius,  when  such  a  cavil  becomes  a  sufficient 
reason  to  pronounce  at  once  against  a  bright  author,  or  a 
valuable  treatise. 

X.  Another,  and  that  a  very  frequent  fault,  in  passing  a 
judgment  upon  books,  is  this :  that  persons  spread  the  same 
praises  or  the  same  reproaches  over  a  whole  treatise,  and  all 
the  chapters  in  it,  which  are  due  only  to  some  of  them. 
They  judge,  as  it  were,  by  wholesale,  without  making  a  due 
distinction  between  the  several  parts  or  sections  of  the  per 
formance ;  and  this  is  likely  to  lead  those  who  hear  them 
into  dangerous  mistakes. 

XL  When  you  hear  any  person  pretending  to  give  his 
judgment  of  a  book,  consider  whether  he  be  a  capable  judge, 
or  whether  he  may  not  lie  under  some  unhappy  bias  or  pre- 
judice for  or  against  it,  or  whether  he  has  made  a  sufficient 
inquiry  to  form  just  sentiments  upon  it.  Tliough  he  be  a 
man  of  good  sense,  yet  he  is  incapable  of  passing  a  true 
j  udgment  on  a  particular  book,  if  he  be  not  well  acquainted 


LIVING  INSTBUCTIONS  AND  LECTUIiES.  4.7 

with  the  subject  of  which  it  treats,  and  tlie  manner  in  which 
it  is  written,  be  it  verse  or  prose.  Again,  though  he  be  ever 
so  capable  of  judging,  yet  you  are  to  consider  whether  there 
be  any  thing  in  the  author,  in  his  manner,  in  his  language, 
in  his  opinions,  and  his  particular  party,  which  may  warp  the 
sentiments  of  him  that  .judges,  to  think  well  or  ill  of  the 
treatise,  and  to  pass  too  favorable  or  too  severe  a  sentence 
concerning  it.  If  you  find  that  he  is  either  an  unfit  judge 
because  of  his  ignorance  or  his  prejudices,  his  judgment  of 
that  book  should  sro  for  nothinsc. 


CHAPTER  VI. 

OF   LIVING   INSTRUCTIOXS   AND   LECTURES. 

I.  There  are  few  persons  of  so  penetrating  a  genius,  and 
so  just  a  judgment,  as  to  be  capable  of  learning  the  arts  and 
sciences  without  the  assistance  of  teachers.  There  is  scarcely 
any  science  that  is  properly  and  speedily  learned,  even  by  the 
noblest  genius  with  the  best  books,  TNathout  a  tutor.  Books 
are  a  sort  of  dumb  teachers:  they  point  out  the  way  to 
learning ;  but  if  we  labor  under  any  doubt  or  mistake,  they 
cannot  always  answer  sudden  questions,  or  explain  present 
doubts  and  difiiculties :  this  is  properly  the  work  of  a  living 
insti'uctor. 

II.  There  are  few  tutors  who  are  sufiiciently  learned  to 
sustain  all  the  parts  and  provinces  of  instruction.  The 
sciences  are  numerous,  and  many  of  them  lie  far  wide  of 
each  other;  and  it  is  best  to  enjoy  the  instructions  of  two  or 
three  tutors  at  least.  Then  we  may  expect  that  each  will 
teach  the  few  parts  of  learning  which  are  committed  to  hie 


48  MENTAL  AKD   SOCIAL  CULTURE. 

care  in  greater  perfection.  But  where  this  advantage  canhot 
be  had  with  convenience,  one  superior  teacher  may  supply 
the  place  of  two  or  three  common  instructors. 

III.  It  is  not  sufficient  that  instructors  be  skilful  in  those 
»iciences  which  they  profess  and  teach  ;  they  should  also  have 
skill  in  the  art'  or  method  of  teaching,  and  patience  in  the 
practice  of  it.  There  are  some  very  learned  men,  who  know 
much,  yet  have  not  the  talent  of  communicating  their  knowl- 
edge. They  may  have  an  obscure  and  perplexed  way  of 
talking,  or  show  their  learning  uselessly,  making  long  com- 
ments on  every  word  of  the  book.  Others  cannot  condescend 
to  young  beginners,  and  are  soon  angry  and  impatient,  and 
cannot  bear  with  the  questions  of  a  young,  inquisitive,  and 
sprightly  learner ;  or  pei-haps  they  skim  over  a  science  in  a 
slight  and  superficial  survey,  and  never  lead  their  disciples 
into  the  depths  of  it. 

IV.  A  good  tutor  is  one  who  can  and  will  apply  himself 
with  diligence  and  concern,  and  indefatigable  patience,  to 
effect  what  he  undertakes  ;  to  teach  his  disciples,  and  see 
that  they  learn ;  to  adaj^t  his  way  and  method,  as  near  as 
may  be,  to  the  various  dispositions,  as  well  as  to  the  capaci- 
ties of  those  whom  he  instructs,  and  to  inquire  often  into 
their  progress  and  improvement. 

And  he  should  take  j^articular  care  of  his  own  temper  and 
conduct,  that  there  be  nothing  in  him  or  about  him  which 
may  set  a  bad  example  ;  notliing  that  may  savor  of  a  haughty 
temper,  or  a  mean  and  sordid  spirit ;  nothing  that  may  ex- 
pose him  to  the  aversion  or  to  the  contempt  of  his  scholars, 
or  create  a  prejudice  in  their  minds  against  him  and  his  in- 
structions. If  possible,  he  should  have  so  much  of  a  natural 
candor  and  sweetness  combined  with  all  the  improvements 
of  learning,  as  may  convey  knowledge  to  the  minds  of  his 
disciples  with  a  gentle  insinuation  and  sovereign  delight,  and 
tempt  them  to  the  highest  improvement  by  a  resistless  and 
insensible  force.     But  I  shall  have  occasion  to.  say  more  on 


LIVING   INSTRUCTIONS  AND  LECTURES.  49 

this  subject,  when  I  come  to  speak  more   directly  of  the 
methods  of  communicating  knowledge. 

V.  The  learner  should  attend  with  constancy  and  care  to 
all  the  instructions  of  his  tutor;  and  if  he  hapj^ens  to  he  at 
any  time  unavoidably  hindered,  he  must  endeavor  to  retrieve 
the  loss  by  double  industry  for  time  to  come.  He  should 
always  recollect  and  review  his  lectures,  read  over  some 
other  author  or  authors  upon  the  same  subject,  confer  uj^on 
it  with  his  instructor,  or  with  his  associates,  and  write  down 
the  clearest  result  of  his  present  thoughts,  reasonings,  and 
inquiries,  which  he  may  have  recourse  to  hereafter,  either  to 
re-examine  them  and  to  apply  them  to  proper  use,  or  to  im- 
prove them  further  to  his  own  advantage. 

VI.  A  student  should  never  satisfy  himself  with  bare 
attendance  on  the  lectures  of  his  tutor,  unless  he  clearly 
takes  uj)  his  sense  and  meaning,  and  understands  the  things 
which  he  teaches.  A  young  pupil  should  so  behave  himself 
as  to  gain  the  affection  of  his  instructor,  that  uj^on  every 
occasion  he  may,  with  the  utmost  freedom,  ask  questions, 
and  talk  over  his  own  sentiments,  his  doubts,  and  difficulties 
with  him,  and  in  an  humble  and  modest  manner  desire  the 
solution  of  them. 

VII.  Let  the  learner  endeavor  to  maintain  an  honorable 
opinion  of  his  insti'uctor,  and  heedfully  listen  to  his  instruc- 
tions, as  one  willing  to  be  led  by  a  more  experienced  guide ; 
and  though  he  is  not  bound  to  accept  every  sentiment  of  his 
tutor,  yet  he  should  so  far  comply  with  him  as  to  resolve 
upon  a  just  consideration  of  the  matter,  and  try  and  examine 
it  thoroughly  with  an  honest  heart,  before  he  presume  to  de- 
termine against  him. 

VIII.  It  is  a  frequent  folly  in  young  learners  to  fancy 
themselves  wiser  than  those  who  teach  them.  At  the  first 
view,  or  upon  a  very  little  thought,  they  think  they  can  dis- 
cern weakness  or  mistake  in  what  their  teacher  asserts,  and 
reject  at  once  sentiments  and  doctrines  which  theii-  teachers 


50  MENTAL  AND   SOCIAL  CULTUEE. 

have  determined,  perhaps,  after  years  of  mature  study,  care- 
ful observation,  and  much  prudent  experience. 

IX.  It  is  true  teachers  and  masters  are  not  infallible,  nor 
are  they  always  in  the  right ;  and  it  must  be  acknowledged, 
it  is  a  matter  of  some  difficulty  for  younger  minds  to  main- 
tain a  just  veneration  for  the  authority  and  advice  of  their 
parents  and  the  instructions  of  their  tutors,  and  yet  at  the 
same  time  secure  to  themselves  a  just  freedom  in  their  own 
thoughts.  We  are  sometimes  too  ready  to  imbibe  all  their 
sentiments  without  examination,  if  we  reverence  and  love 
themf ;  or,  on  the  other  hand,  if  we  take  all  freedom  to  con  • 
test  their  opinions,  we  are  sometimes  tempted  to  cast  off 
that  love  and  reverence  to  them  which  God  and  nature  dic- 
tate.    Youth  is  ever  in  danger  of  these  two  extremes. 

X.  But  I  think  I  may  safely  conclude  thus :  Though  the 
authority  of  a  teacher  must  not  absolutely  determine  the 
judgment  of  his  pupil,  yet  young  and  inexperienced  learners 
should  pay  all  proper  deference  to  the  instructions  of  their 
parents  and  teachers,  short  of  absolute  submission  to  their 
dictates.  Yet  still  we  must  maintain  this :  that  they  should 
never  receive  any  opinion  into  their  assent,  unless  sufficient 
evidence  of  it  is  first  sjiven  to  their  own  reason. 


CHAPTEE    VII. 

EULES  OF  IMPROVEMENT  BY  COXVER  NATION". 

I.  If  we  would  improve  our  minds  by  conversation,  it  is  a 
great  happiness  to  be  acquainted  with  persons  wiser  than 
ourselves,  and  to  enjoy  their  conversation  frequently.  It 
they  happen  to  be  a  little  reserved,  use  all  obliging  methods 
to  draw  out  of  them  what  may  increase  your  own  knoAvledge. 


RULES   OF  IMrROVEMENT  BY   CONVERSATION.  51 

II.  Wliatsoever  company  you  are  in,  waste  not  the  tinio 
in  trifling  and  impertinence.  If  among  children,  talk  with 
them  according  to  their  capacity,  mark  the  buddings  of  iu- 
fimt  reason  :  observe  the  diflerent  motions  and  distinct  work- 
ings of  the  animal  nature  and  of  the  mind,  as  far  as  you  can 
discern  them  :  take  notice  by  what  degrees  the  little  creature 
grows  up  to  the  use  of  his  reasoning  powers,  and  what  early 
prejudices  beset  and  endanger  his  understanding.  By  this 
means  you  will  learn  to  address  yourself  to  children  in  a  Avay 
conducive  to  their  benefit,  and  perhaps  you  may  derive  from 
them  something  for  your  OAvn  entertainment  and  advan- 
tage. 

III.  If  you  happen  to  be  in  company  with  a  merchant  or  a 
sailor,  a  farmer  or  a  mechanic,  lead  them  into  a  discourse  of 
the  matters  of  their  peculiar  province  or  profession  ;  for  every 
one  knows,  or  should  know,  his  own  business  best.  In  this 
sense  a  common  mechanic  may  be  wiser  than  the  philoso- 
pher. By  this  means  you  may  gain  some  improvement  in 
knowledge  from  every  one  you  meet. 

IV.  Confine  not  yourself  always  to  one  sort  of  company, 
or  to  persons  of  the  same  party  or  opinion,  either  in  matters 
of  learning,  religion,  or  civil  life,  lest,  if  you  should  happen 
to  be  educated  in  early  mistake,  you  shoidd  be  confirmed 
and  established  in  it  by  conversing  only  with  persons  of  the 
same  sentiments.  A  free  and  general  conversation  with  men 
o1^  various  countries  and  of  different  parties,  opinions,  and 
practices,  so  far  as  it  may  be  done  safely,  is  of  excellent  use 
to  undeceive  us  in  many  wrong  judgments  which  we  may 
have  framed,  and  to  lead  us  to  juster  thoughts.  Conversa- 
♦^ion  with  foreigners  esjiecially  has  a  happy  influence  in  en- 
larging our  minds  and  setting  them  free  from  errors  and  pre- 
judices. 

Fool  that  I  was !  I  thought  imperial  Rome 

Like  market  towns,  where  once  a  week  we  come, 

And  thither  drive  our  tender  lambs  from  liome. 


52  MENTAL  AND  SOCIAL  CULTURE. 

V.  In  mixed  company,  among  acquaintances  and  strangers, 
endeavor  to  learn  something  from  all.  Be  swift  to  hear ; 
but  be  cautious  of  your  tongue,  lest  you  betray  your  igno- 
rance or  offend  some  who  are  present.  The  Scriptures  se- 
verely censure  those  who  speak  evil  of  the  things  they  know 
not.  Acqixaint  yourself  with  persons  and  parties  which  are 
far  distant  from  your  common  life  and  customs:  this  is  a 
way  whereby  you  may  form  a  wiser  opinion  of  men  and 
things.  Prove  all  things,  and  hold  fast  that  which  is  good, 
is  a  divine  rule,  and  it  comes  from  the  Father  of  light  and 
truth. 

VI.  Be  not  frightened  nor  provoked  at  opinions  different 
from  your  own.  Some  persons  are  so  confident  they  are  in 
the  right,  that  they  will  not  come  within  the  hearing  of  any 
notions  but  their  own  :  they  have  their  little  province  in  the 
intellectual  world,  where  they  fancy  the  light  shines  while 
all  the  rest  is  in  darkness.  They  never  venture  into  the 
ocean  of  knowledge,  nor  survey  the  riches  of  other  minds, 
which  are  as  solid  and  useful,  and  perhaps  are  finer  gold 
than  what  they  ever  possessed. 

VII.  Believe  that  it  is  possible  to  learn  something  from 
persons  much  below  yourself.  We  are  all  shortsighted,  and 
our  views  are,  at  best,  narrow  and  limited.  We  often  see 
but  one  side  of  a  matter,  not  extending  our  sight  far  enough 
to  reach  every  thing  that  has  a  connection  with  the  thing  we 
talk  of.  We  see  but  in  part,  and  know  but  in  part ;  there- 
fore it  is  no  wonder  that  we  do  not  form  right  conclusions. 
Even  the  proudest  admirer  of  himself  might  find  it  useful  to 
consult  with  others,  though  of  inferior  capacity  and  penetra- 
tion. We  have  a  different  prospect  of  the  same  thing,  if  I 
may  so  speak,  according  to  the  different  position  of  our  iin- 
derstandings  towards  it :  a  weaker  man  may  sometimes  light 
on  notions  which  have  escaped  a  wisei',  and  which  the  wiser 
m.an  might  make  a  happy  use  of,  if  he  would  condescend  to 
notice  them. 


IMPROVEMENT  BY  CONYERSATION.  53 

VIII.  It  is  of  considerable  advantage,  when  we  are  pursu- 
ing any  difficult  subject,  to  have  a  society  of  ingenious 
friends  at  hand,  to  whom  we  may  propose  it ;  for  every  man 
has  a  different  genius  and  tui-n  of  mind,  whereby  the  subject 
proposed  will  be  shown  in  various  lights  :  it  will,  perhaps,  be 
represented  in  all  its  forms,  and  every  side  of  it  turned  to 
view,  that  a  juster  judgment  may  be  framed. 

IX,  To  make  conversation  more  valuable  and  useful, 
whether  it  be  in  a  designed  or  an  accidental  visit,  after  the 
necessary  salutations  are  finished,  and  the  stream  of  common 
talk  begins  to  hesitate,  let  some  person  take  a  book  which 
may  be  agreeable  to  the  company,  and  by  common  consent 
let  him  read  a  paragraph  or  two,  or  a  few  pages,  until  some 
word  or  sentence  gives  an  occasion  for  any  of  the  company 
to  offer  a  thought  relating  to  the  subject.  Interruption  of 
the  reader  should  be  no  blame  ;  for  conversation  is  the  busi- 
ness. Whether  it  be  to  confirm  what  tlie  author  says  or  to 
improve  it,  to  enlarge  upon  or  to  correct  it,  to  object  to 
it  or  to  ask  any  question  that  is  akin  to  it,  let  every  one 
that  pleases  add  his  opinion,  and  so  promote  the  conversa- 
tion. When  the  discourse  sinks  again,  or  diverts  to  trifles, 
let  him  that  reads  pursue  the  page,  until  occasion  is  given  by 
a  word  or  sentence  for  a  new  discourse  to  be  started,  and 
that  with  the  utmost  ease  and  freedom.  Such  a  method  as 
this  would  prevent  the  hours  of  a  visit  from  running  all  to 
waste  ;  and  by  this  means,  even  among  scholars,  they  would 
seldom  find  occasion  for  that  too  just  and  bitter  reflection, 
"  I  have  lost  my  time  in  the  company  of  the  learned." 

By  such  a  practice  as  this,  young  ladies  may  very  honora- 
bly and  agreeably  improve  their  hours  :  while  one  applies 
herself  to  reading,  the  others  employ  their  attention,  even 
among  the  various  artifices  of  the  needle  ;  but  let  all  of  them 
make  occasional  remarks  or  inquiries.  This  will  guard  a 
great  deal  of  precious  time  from  fashionable  trifling,  imperti* 
nence,  or  scandal. 


54  MENTAL  AND   SOCIAL  CULTURE. 

Observe  tliis  rule  in  general :  whensoever  it  lies  in  your 
power  to  lead  the  conversation,  let  it  be  directed  to  some 
profitable  point  of  knowledge  or  practice,  so  far  as  may  be 
done  with  propriety  ;  and  let  not  the  discourse  and  the  hours 
be  suiFered  to  run  loose  without  aim  or  design.  And  when  a 
subject  is  started,  j^ass  not  hastily  to  another,  before  you 
have  brought  the  present  theme  of  discourse  to  some  tolera- 
ble issue,  or  there  is  a  joint  consent  to  drop  it. 

X.  Attend  with  sincere  diligence  while  any  one  of  the 
company  is  declaring  his  sense  of  the  question  proposed ; 
hear  the  argument  with  j^atience,  though  it  differ  ever  so 
much  from  your  sentiments,  for  you  yourself  are  very  desi- 
rous of  being  heard  with  patience  by  others  who  differ  from 
you.  Let  not  your  thoughts  be  active  and  busy  all  the 
while  to  find  out  something  to  contradict,  and  by  what 
means  to  oppose  the  speaker,  especially  in  matters  which  are 
not  brought  to  an  issue.  This  is  a  frequent  and  unhappy 
temper  and  practice.  You  should  rather  be  intent  and  solicit- 
ous to  take  up  the  mind  and  meaning  of  the  speaker,  zeal- 
ous to  seize  and  approve  all  that  is  true  in  his  discourse :  nor 
yet  should  you  want  courage  to  oppose  where  it  is  necessary ; 
but  let  your  modesty  and  patience,  and  a  friendly  temper, 
be  as  conspicuous  as  your  zeal, 

XI.  When  a  man  speaks  with  much  freedom  and  ease,  and 
gives  his  opinion  in  the  plainest  language  of  common  sense, 
do  not  presently  imagine  you  shall  gain  nothing  by  his  com- 
l^any.  Sometimes  you  will  find  a  person  who,  in  his  conver- 
sation or  his  writings,  delivers  his  thoughts  in  so  plain,  so 
easy,  so  familiar  and  perspicuous  a  manner,  that  you  both 
understand  and  assent  to  every  thing  he  says,  as  fast  as  you 
read  or  hear  it :  hereupon  some  hearers  have  been  ready  to 
conclude  in  haste.  Surely  this  man  says  none  but  common 
things  :  I  knew  as  much  before,  or  I  would  have  said  all  this 
myself.     Tliis  is  a  frequent  mistake. 

XII.  If  any  thing  seem  dark  in  the  discourse  of  your  com* 


IMPKOVEMENT  BY  CONVERSATION.  55 

panion,  so  that  yoii  have  not  a  clear  idea  of  what  is  spoken, 
endeavor  to  obtain  a  clearer  conception  of  it  by  a  proper 
manner  of  inquiry.  Do  not  charge  the  speaker  with  obscu- 
rity, either  in  his  sense  or  his  AV'ords,  but  entreat  his  favor  to 
relieve  your  own  want  of  penetration,  or  to  add  an  enlighten- 
ing word  or  two,  that  you  may  take  up  his  wliole  meaning. 

If  difficulties  arise  in  your  mind,  and  constrain  your  dis- 
sent to  the  things  spoken,  represent  what  objection  some  per- 
sons would  be  ready  to  make  against  the  sentiments  of  the 
speaker,  without  telling  him  you  oppose.  This  manner  of 
address  carries  something  more  modest  and  obliging  in  it, 
than  to  appear  to  raise  objections  of  your  own  by  way  of 
contradiction  to  him  that  sj^oke. 

XIII.  When  you  are  forced  to  differ  from  him  who  delivers 
his  sense  on  any  jioint,  agree  with  him  as  far  as  you  can,  and 
represent  how  far  you  agree ;  and  if  there  be  any  room  for  it, 
explain  the  words  of  the  speaker  in  such  a  way  that  you  can 
in  general  assent  to  them,  and  so  agree  with  him,  or  at  least, 
by  a  small  addition  or  alteration  of  his  sentiments,  show  your 
own  sense  of  things.  It  is  the  practice  and  delight  of  a  can- 
did hearer,  to  make  it  appear  how  unwilling  he  is  to  differ 
from  him  that  speaks.  Let  the  speaker  knoAV  tliat  it  is 
nothing  but  truth  constrains  you  to  oppose  him ;  and  let  that 
difference  be  always  expressed  in  few  and  civil  and  chosen 
words,  such  as  may  give  the  least  offence. 

And  be  careful  always  to  remember  Solomon's  rule,  and 
let  a  speaker  fairly  finish  before  you  reply ;  "  for  he  that 
answereth  a  matter  before  he  heareth  it,  it  is  folly  and  shame 
unto  him," 

A  little  watchfulness,  care,  and  practice  in  younger  life 
Avill  render  all  these  things  easy,  familiar,  and  natural  to  you, 
and  will  grow  into  habit. 

XIV.  As  you  should  carry  about  with  you  a  constant  and 
sincere  sense  of  your  own  ignorance,  so  you  should  not  be 
afraid  nor  asliamed  to  confess  this  ignorance,  by  taking  all 


56  MENTAL  AND  SOCIAL  CULTUEE. 

proper  opportunities  to  ask  and  inquire  for  further  informa- 
tion.    Never  remain  in  ignorance  for  want  of  asking. 

Many  a  person  miglit  have  arrived  at  a  considerable  degree 
of  knowledge,  if  he  had  not  been  full  of  self-conceit,  and 
imagined  that  he  knew  enough  already,  or  else  was  ashamed 
to  let  others  know  that  he  was  ignorant.  God  and  man  are 
ready  to  teach  the  meek  and  the  humble ;  but  he  that  fancies 
himself  to  know  any  particular  subject  well,  or  that  will 
not  venture  to  ask  a  question  about  it,  is  not  likely  to  put 
himself  into  the  way  of  improvement  by  inquiry  and  dili- 
gence. A  fool  may  be  "wiser  in  his  own  conceit  than  ten 
men  who  can  render  a  reason ;"  and  such  a  one  is  very  likely 
to  be  always  a  fool. 

XV.  Be  not  too  forward,  especially  in  the  earlier  part  of 
life,  to  determine  any  question  in  company  with  an  infallible 
and  jDeremptory  sentence,  nor  to  sj^eak  with  assuming  airs 
and  a  decisive  tone  of  voice.  A  young  man,  in  the  presence 
of  his  elders,  should  rather  hear  and  attend,  and  weigh  the 
arguments  which  are  brought  for  the  proof  or  refutation  of 
any  doubtful  proposition ;  and  when  it  is  his  turn  to  speak, 
propose  his  thouglits  rather  in  the  way  of  inquiry.  By  this 
means  your  mind  will  be  kept  in  a  fitter  temper  to  receive 
truth,  and  you  will  be  more  ready  to  correct  and  improve 
your  own  sentiments,  w^here  you  have  not  been  too  positive 
in  affirming  them.  But  if  you  have  decided  the  point,  you 
will  find  a  secret  unwillingness  to  retract,  though  you  should 
feel  a  conviction  that  you  were  in  the  wrong. 

XVI.  Be  not  fond  of  disputing  every  thing  pro  and  con, 
nor  indulge  yourself  in  showing  your  talent  of  attacking  and 
defending.  This  temper  and  practice  will  lead  you  far  out 
of  the  way  of  knowledge,  and  divert  your  honest  inquiry 
after  truth.  In  set  disputes,  every  little  straw  is  often  laid 
hold  on  to  support  our  own  cause ;  every  thing  that  can  be 
drawn  in  anyway  to  give  color  to  our  argument  is  advanced, 
and  that  perhaps  with  vanity  and  ostentation.     This  puts 


HMTROVEMENT  BY   CONYERSATION.  57 

the  mind  out  of  a  proper  j^osture  to  seek  and  receive  the 
truth. 

XVII.  Do  not  bring  a  party  spirit  into  a  free  conversation 
which  is  designed  for  mutual  improvement  in  the  search  of 
truth.  Take  heed  of  allowing  yourself  in  those  self-satisfied 
assurances  which  keep  the  doors  of  the  understanding  barred 
against  the  admission  of  any  new  sentiments.  Let  your  soul 
be  ever  ready  to  hearken  to  further  discoveries,  from  a  con- 
stant and  ruling  consciousness  of  our  present  fallible  and 
imperfect  state ;  and  make  it  appear  to  your  friends,  that  it 
is  no  hard  task  to  you  to  learn  and  pronounce  those  little 
woi'ds,  "  I  was  mistaken,"  how  hard  soever  it  be  for  the  mass 
of  mankind  to  j^ronounce  them. 

XVIII.  As  you  may  sometimes  raise  inquiries  for  your 
own  instruction  and  improvement,  and  draw  out  the  learning, 
wisdom,  and  fine  sentiments  of  your  friends,  who  pcrha])S 
may  be  too  resei'ved  or  modest ;  so,  at  other  times,  if  you  per- 
ceive a  person  unskilful  in  conversation  or  debate,  you  may, 
by  questions  aptly  proposed  in  the  Socratic  method,  lead  him 
into  a  clearer  knowledge  of  the  subject :  then  you  become 
his  instructor,  in  such  a  manner  as  may  not  appear  to  make 
yourself  his  superior. 

XIX.  Take  heed  of  affecting  always  to  shine  in  company 
above  the  rest,  and  to  display  the  riches  of  your  own  under- 
standing or  your  oratory,  as  though  you  would  render  your- 
self admirable  to  all  that  are  present.  This  is  seldom  well 
taken  in  polite  company:  much  less  should  you  use  such 
forms  of  speech  as  would  insinuate  the  ignorance  or  dulness 
of  those  with  whom  you  converse. 

XX.  Though  you  should  not  affect  to  flourish  in  a  copious 
harangue  and  a  diffusive  style  in  company,  yet  neither  should 
you  rudely  interrupt  and  reproach  him  that  happens  to  iise 
it :  but  when  he  has  done  speaking,  reduce  his  sentiments 
into  a  more  conti'acted  form ;  not  with  a  show  of  correcting, 
but  as  doubtful  whether  you  hit  upon  his  true  sense  or  not. 

3* 


58  MENTxUi  AND   SOCIAL  CULTUEE. 

Thus  matters  may  be  brought  more  easily  from  a  wild  con* 
fusion  into  a  single  point,  questions  may  be  sooner  deter- 
mined, and  difficulties  more  easily  removed. 

XXI.  Be  not  so  ready  to  charge  ignorance,  prejudice,  or 
mistake  upon  others,  as  you  are  to  suspect  yourself  of  it ;  and 
in  order  to  show  how  free  you  are  from  prejudices,  learn  to 
bear  contradiction  with  patience.  Let  it  be  easy  to  you  to 
hear  your  own  opinion  strongly  opposed,  especially  in  matters 
which  are  doubtful  and  disputable.  Give  a  patient  hearing 
to  arguments  on  all  sides ;  otherwise,  you  give  the  company 
occasion  to  suspect  that  it  is  not  the  evidence  of  truth  that 
led  you  into  this  opinion,  but  some  lazy  anticipation  of  judg- 
ment, some  beloved  presumption,  some  long  and  rash  pos- 
session of  a  party  scheme,  in  which  you  desire  to  rest  undis- 
turbed. If  your  assent  has  been  established  upon  just  and 
sufficient  grounds,  why  should  you  be  afraid  to  let  the  truth 
be  put  to  the  trial  of  argument  ? 

XXII.  Banish  utterly  out  of  all  conversation,  and  especially 
out  of  all  learned  and  intellectual  conference,  every  thing 
that  tends  to  provoke  passion.  Let  no  sharp  language,  no 
noisy  exclamations,  no  sarcasms,  or  biting  jets  be  heard 
among  you ;  no  perverse  or  invidious  consequences  be  drawn 
from  each,  other's  opinions,  and  imputed  to  the  person :  let 
there  be  no  wilful  perversion  of  another's  meaning ;  no  sud- 
den seizure  of  a  lapsed  syllable  to  j^lay  upon  it,  nor  any 
abused  construction  of  an  innocent  mistake :  suffer  not  your 
tongue  to  insult  a  modest  opponent  who  appears  to  yield  ;  let 
there  be  no  crowing  and  triumph,  even  where  there  is  evident 
victory  on  your  side.  All  these  things  are  enemies  to  friend- 
ship^ and  the  ruin  of  free  conversation.  The  impartial  search 
of  truth  requires  all  calmness  and  serenity  and  candor; 
mutual  instruction  can  never  be  attained  in  the  midst  of 
passion,  pride,  and  clamor,  unless  we  suppose,  in  the  midst  • 
of  such  a  scene,  there  is  a  loud  and  penetrating  lecture  read 
by  both  sides,  on  the  folly  and  shameful  infirmities  of  human 
nature. 


IMniOYEMENT  BY   CONVEESATION.  59 

XXIII.  Whensoever,  therefore,  any  unhap})y  word  shall 
arise  in  company,  that  might  give  you  a  reasonable  disgust, 
quash  the  rising  resentment,  be  it  ever  so  just,  and  command 
your  soul  and  your  tongue  into  silence,  lest  you  cancel  the 
Hopes  of  all  improvement  for  that  hour,  and  transform  the 
learned  conversation  into  the  mean  and  vulgar  form  of  re- 
proaches and  railing.  The  man  who  begins  to  break  the 
peace  in  such  a  society  will  fall  under  the  sliame  and  convic- 
tion of  such  a  silent  re]»roof,  if  he  has  any  thing  ingenuous 
about  him.  If  this  shovdd  not  be  sufficient,  let  a  grave  ad- 
monition, or  a  soft  and  gentle  turn  of  wit,  with  an  air  of 
pleasantry,  give  the  warm  disputer  an  occasion  to  stop  the 
progress  of  his  indecent  fire,  if  not  to  retract  the  indecency 
and  quench  the  flame.  ""^ 

XXIV.  Inure  yourself  to  a  candid  and  obliging  manner  in 
your  conversation,  and  acquire  the  art  of  pleasing  address, 
even  when  you  teach,  as  well  as  when  you  learn ;  and  when 
you  oppose,  as  well  as  when  you  assert  or  prove.  This  de- 
gree of  politeness  is  not  to  be  attained  without  a  diligent 
attention  to  such  directions  as  are  here  laid  down,  and  a 
frequent  exercise  and  practise  of  them. 

XXV.  If  you  would  know  what  sort  of  comjjanions  you 
should  select  for  the  cultivation  and  advantage  of  the  mind, 
the  general  rule  is,  choose  such  as,  by  their  brightness  of 
parts,  and  their  diligence  in  study,  or  by  their  superior  ad- 
vancement in  learning,  or  peculiar  excellency  in  any  art, 
science,  or  accomplishment,  may  be  capable  of  administering 
to  your  improvement.  And  be  sure  to  maintain  and  keep 
some  due  regard  to  their  moral  character  always,  lest  while 
you  wander  in  quest  of  intellectual  gain,  you  fall  into  the 
contagion  of  irreligion  and  vice.  No  wase  man  will  venture 
into  a  house  infected  with  the  plague,  in  order  to  see  the 
finest  collections  of  any  virtuoso  in  the  world. 

XXVI.  Nor  is  it  every  sober  person  of  your  acquaintance, 
no  nor  every  man  of  bright  parts,  or  rich  in  learning,  that  is 


60  MENTAL  AND  SOCIAL  CULTUEE. 

fit  to  engage  in  free  conversation  for  the  inquiiy  after  truth. 
Let  a  person  have  ever  so  ilhistrious  talents,  yet  he  is  not  a 
proper  associate  for  such  a  purpose,  if  he  lie  under  any  of  the 
following  infirmities : 

1.  If  he  be  exceedingly  reserved,  and  has  either  no  inclina- 
tion to  discourse,  or  no  tolerable  capacity  of  speech  and 
language  for  the  comraimication  of  his  sentiments. 

2.  If  he  be  haughty  and  proud  of  his  knowledge,  imperi- 
ous in  his  airs,  and  is  always  fond  of  imposing  his  sentiments 
on  all  the  company. 

3.  If  he  be  positive  and  dogmatical  in  his  own  opinions, 
and  will  dispute  to  the  end ;  if  he  will  resist  the  brightest 
evidence  of  truth,  rather  than  suffer  himself  to  be  overcome, 
or  yield  to  the  plainest  and  strongest  reasonings. 

4.  If  he  be  one  who  always  aifects  to  outshine  all  the  com- 
pany, and  delights  to  hear  himself  talk  and  flourish  upon  a 
subject,  and  make  long  harangues,  while  the  rest  must  be 
silent  and  attentive. 

5.  If  he  be  a  person  of  whiffling  and  unsteady  turn  of 
mind,  who  cannot  keep  close  to  a  point  of  controversy,  but 
Avanders  from  it  perpetually,  and  is  always  solicitous  to  say 
something,  w^hether  it  be  pertinent  to  the  question  or  not. 

6.  If  he  be  fretful  and  peevish,  and  given  to  resentment 
upon  all  occasions :  if  he  knows  not  how  to  bear  contradic- 
tion, or  is  ready  to  take  things  in  a  wrong  sense :  if  he  is 
swift  to  feel  a  supposed  oflence,  or  to  imagine  himself 
affronted,  and  then  break  out  into  a  sudden  passion,  or  retain 
silent  and  sullen  wrath. 

V.  If  he  affect  wit  on  jiU  occasions,  and  is  full  of  his  con- 
ceits and  puns,  quirks  or  quibbles,  jests  and  repartees :  these 
may  agreeably  entertain  and  animate  an  hour  of  mirth,  but 
they  have  no  place  in  the  search  after  truth. 

8.  If  he  carry  always  about  him  a  sort  of  craft  and  cun- 
ning and  disguise,  and  act  rather  like  a  spy  than  a  friend. 
Have  a  care  of  such  a  one  as  Avill  make  an  ill  use  of  freedom 


IMPROVEMENT  BY  CONVERSATION.  61 

in  conversation,  and  immediately  cliarge  heresy  upon  you, 
when  you  happen  to  difler  from  those  sentiments  which  au 
thority  or  custom  has  established. 

In  short,  you  should  avoid  the  man,  in  such  select  conver- 
sation, who  practises  any  thing  that  is  unbecoming  the  char- 
acter  of  a  sincere,  free,  and  open  searcher  after  truth. 

Now,  though  you  may  pay  all  the  relative  duties  of  life  to 
persons  of  these  unhappy  qualifications,  and  treat  them  with 
decency  and  love,  so  far  as  religion  and  humanity  oblige  you, 
yet  take  care  of  entering  into  a  free  debate  on  matters  of 
truth  or  falsehood  in  their  company,  and  especially  about  the 
principles  of  religion.  I  confess,  if  a  jjerson  of  such  a  tem- 
per happens  to  judge  and  talk  Avell  on  such  a  subject,  you 
may  hear  him  with  attention,  and  derive  what  profit  you  can 
from  his  discourse;  but  he  is  by  no  means  to  be  chosen  for 
a  free  conference  in  matters  of  learning  and  knowledge. 

XXVII.  While  I  would  persuade  you  to  beware  of  such 
persons,  and  abstain  from  too  much  freedom  of  discourse 
amongst  them,  it  is  very  natural  to  infer  that  you  should 
watch  against  the  working  of  these  evil  qualities  in  your 
own  breast,  if  you  happen  to  be  tainted  with  any  of  them. 
Men  of  learning  and  ingenuity  will  justly  avoid  your  ac- 
quaintance, when  they  find  such  an  unhappy  and  unsocial 
temper  prevailing  in  you. 

XXVIII.  To  conclude  :  when  you  retire  from  company, 
converse  with  yourself  in  solitude,  and  inquire  what  you  have 
learned  for  the  improvement  of  your  understanding,  or  for 
the  rectifying  of  your  inclinations,  for  the  increase  of  your 
virtues,  or  the  amelioration  of  your  conduct  and  behavior. 
If  you  have  seen  some  of  your  company  candid,  modest, 
humble  in  their  manner,  wise  and  sagacious,  just  and  piou:^. 
in  their  sentiments,  polite  and  graceful,  as  well  as  clear  and 
strong  in  their  expression,  and  universally  accej^table  and 
lovely  in  their  behavior,  endeavor  to  impress  their  manner 
upon  your  memory,  and  treasure  it  up  for  imitation. 


62  MENTAL  AND  SOCIAL  CULTURE. 

XXIX.  If  the  laws  of  reason,  decency,  and  civility  have 
not  been  well  observed  amongst  your  associates,  take  notice 
of  those  defects  for  your  own  improvement ;  and  from  every 
occurrence  of  this  kind  remark  something  to  imitate  or  to 
avoid,  in  elegant,  jDolite,  and  useful  conversation.  Perhaps 
you  will  find  that  some  persons  present  have  really  displeased 
the  company,  by  an  excessive  and  too  visible  an  afiectation  to 
please ;  that  is,  by  giving  loose  to  servile  flattery  or  promis- 
cuous praise  :  while  others  were  as  ready  to  oppose  and  con- 
tradict every  thing  that  was  said. 

Some  may  have  deserved  just  censure  for  a  morose  or 
affected  taciturnity,  and  others  have  been  anxious  and  care- 
ful lest  their  silence  should  be  atti'ibuted  to  a  Avant  of  sense, 
and  therefore  they  have  ventured  to  make  sjjeeches,  though 
they  had  nothing  to  say  which  was  worth  hearing.  Perhaps 
you  will  observe  that  one  was  ingenious  in  his  thoughts,  and 
bright  in  his  language,  but  he  was  so  full  of  himself  that  he 
bpoke  too  long,  and  did  not  allow  equal  liberty  or  time  to  his 
as;Aociates, 

You  will  remark  that  another  was  full  charged  to  let  out 
hie  words  before  his  friends  had  done  speaking,  or  impatient 
of  the  least  opposition  to  any  thing  he  said.  You  will  re- 
m-  mber  that  some  persons  have  talked  at  large  and  with 
g'  3at  confidence  of  things  which  they  understood  not,  and 
others  counted  every  thing  tedious  and  intolerable  that  was 
sj  oken  upon  subjects  out  of  their  sphere,  and  they  would  fain 
C(  nfine  the  conference  entirely  within  the  limits  of  their  own 
n;,rrow  knowledge  and  study.  The  errors  of  conversation 
are  almost  infinite. 

XXX.  By  a  review  of  such  irregularities  as  these  you 
may  learn  to  avoid  the  follies  which  spoil  good  conversation, 
or  make  it  less  agreeable  and  useful.  By  degrees  you  wil 
acquire  that  delightful  and  easy  manner  of  address  and  be- 
havior which  will  render  your  company  everywhere  desired 
and  beloved. 


HOW  AND   WHEN   TO   SrEAK.  63 


CHAPTEE    VIII. 

PRACTICAL    HINTS. HOW    AXD    -WHEN    TO    SPEAK,    AND    "WHAT 

TO    SAY. 

1.  FiEST,  if  you  would  be  good  talkers,  you  must  form  now 
— for  you  can  do  it  only  now — habits  of  correct  and  easy 
pronunciation.  The  words  which  you  miscall  now  will  cost 
you  great  pains  in  after-life  to  pronounce  "tiright,  and  you 
will  always  be  in  danger  of  returning  inadvertently  to  your 
old  pronunciation.  There  are  two  extremes  which  you 
ought  equally  to  shun.  One  is  that  of  carelessness ;  the 
other,  that  of  affected  precision.  The  last  fault  always  sug- 
gests vanity  and  pedantry. 

2.  Shun  all  ungrammatical  expressions  and  vulgarisms, 
which  always  grate  harshly  upon  the  eai*.  If  you  permit 
youi'self  to  use  them  now,  you  will  probably  never  get  I'id  of 
them.  I  know  a  venerable  and  accomplished  lawyer,  at  the 
head  of  his  profession  and  moving  in  the  most  refined  society 
for  half  a  century,  who  to  this  day  says  haint  for  has  not^ 
having  acquired  the  habit  when  a  school-boy. 

3.  Another  offence  against  good  taste  is  the  use,  especially 
by  young  ladies,  of  extravagant  expressions — splendid  for 
pretty,  magnificent  for  handsome,  and  the  like.  This  habit 
has  a  very  bad  moral  bearing.  Exaggerated  speech  makes 
one  careless  of  the  truth.  We  can  hardly  trust  the  testi- 
mony of  a  person  Avho  in  conversation  is  indifferent  to  the 
import  of  words.  I  am  acquainted  with  persons  who  have 
lost  reputation  for  veracity  solely  through  the  habit  of  ex- 
travagant expression. 

4.  It  may  not  be  amiss  to  notice  a  class  of  phrases  often 


64  MENTAL  AND   SOCIAL  CULTURE. 

employed  to  fill  out  a  sentence,  such  as — I  declare — T/iafs  a 
fact — Did  you  ever! — Just  so.  All  these  forms  of  speech 
disfigure  conversation  and  give  unfavorable  impressions  as 
to  the  good-breeding  of  the  person  using  them. 

5.  When  you  are  in  company  talk  often,  but  never  long. 
In  that  case,  if  you  do  not  please  you  are  sure  not  to  tire 
your  hearers.  There  are  many  persons  who,  though  they 
have  nothing  to  talk  of,  never  know  when  to  leave  ofl:'  talk- 
ing. There  are  some  who  labor  under  so  great  and  insatia- 
ble a  desire  for  talking,  that  they  will  even  interrupt  others 
when  about  to  speak. 

6.  Tell  stories  seldom,  and  only  when  they  are  short  and 
apt.  Omit  every  circumstance  that  is  not  material,  and  be- 
ware of  digressions.  Have  the  whole  tale  well  settled  in 
your  own  mind,  Avith  every  name  and  expression  ready  at 
hand,  that  you  may  not  be  obliged  at  every  turn  to  call  for 
assistance  to  help  you  through, 

7.  If  you  are  to  relate  any  thing  said  or  done  by  a  number 
of  persons,  avoid  too  frequent  use  of  the  expression  "he 
said,"  or  "  he  replied."  They  are  indefinite :  the  pronouns 
often  agree  equally  with  all  the  individuals,  and  their  use 
leads  only  to  ambiguity. 

8.  There  is  nothing  more  impolite  than  seeming  inattention 
to  the  person  addressing  us.  I  have  seen  people  who,  instead 
of  looking  at  and  attending  to  one  addressing  them,  would 
fix  their  eyes  upon  the  ceiling,  or  some  other  part  of  the 
room,  or  look  out  of  the  window,  or  play  with  the  dog. 
Nothing  more  than  this  discovers  a  little  and  frivolous  mind ; 
and  nothing  is  more  offensively  ill-bred. 

9.  Neither  is  it  consistent  with  good  manners,  when  another 
is  speaking,  to  divert  attention  from  the  speaker  by  calling 
it  in  another  direction :  unless  the  company  be  so  large  as  to 
leave  him  still  a  sufficiently  good  audience. 

10.  Another  ill  habit  with  many  is  to  break  in  upon  the 
ipeech  of  another  before  he  has  finished,  which  is  as  much  as 


HOW  AND  WHEN  TO   SPEAK.  65 

to  say,  "  That  is  not  worth  our  time ;  listen  to  me."  And 
sometimes  if  one  be  somewhat  slow  of  speech  they  will 
supply  him  with  words,  or  even  take  the  speech  out  of  hia 
mouth,  and  finish  the  story  themselves,  as  if  they  alone  were 
rich  in  words  and  competent  in  Avisdom. 

11.  Never  display  your  learning  except  on  particular  and 
necessary  occasions.  Reserve  it  for  suitable  times,  and  then 
let  it  be  drawn  from  you,  rather  than  exhibited  with  vain 
ostentation. 

12.  Upon  all  occasions  avoid,  if  possible,  speaking  of  your- 
self But  if  in  narrative  we  are  obliged  to  mention  our- 
selves, care  should  be  taken  not  to  drop  a  single  word  that 
can  be  construed  into  self-commendation  or  a  desire  for  com- 
pliment. If  we  are  silent,  neither  envy  nor  ridicule  will  allay 
the  approbation  we  really  deserve ;  but  if  we  are  our  own 
panegyrists,  however  artfully  disguised,  every  one  will  con- 
spire against  us,  and  we  shall  miss  the  very  end  we  aimed  at. 

13.  Take  care  never  to  seem  dark  and  mysterious:  this 
is  not  only  a  very  unamiable  but  a  very  sus2:)icious  character. 
If  you  seem  mysterious  with  others,  they  will  be  really  so 
with  you. 

14.  Never  talk  of  your  own,  or  of  others'  domestic  affiiirs. 
Yours  are  of  no  interest  to  them,  and  theirs  should  not  be  to 
you.  Besides,  the  subject  is  of  so  delicate  a  nature,  that  with 
the  best  of  intentions  it  is  a  chance  if  we  do  not  make  some 
mortifying  mistake,  or  wound  the  feelings  of  some  one  of  the 
company. 

15.  In  our  intercourse  with  mankind  we  ought  to  be  cau- 
tious not  to  obtrude  our  advice  too  officiously  upon  others, 
nor  show  too  deep  an  interest  in  their  affairs.  To  give  ad- 
vice unasked  is,  in  effect,  to  declare  that  we  are  wiser  than 
the  persons  advised,  and  to  reproach  them  with  ignorance  and 
inexperience.  This  eedom  ought  to  be  taken  only  with 
those  to  whom  we  are  united  by  the  most  intimate  friend- 
ship, or  those  committed  to  our  care  and  'nstruction. 


66  MENTAL  AND  SOCIAL  CULTUKE. 

1(3.  Never  indulge  in  general  reflections  upon  whole  classes 
of  men,  o»'  associations,  or  societies ;  for  thereby  you  need- 
lessly make  many  enemies.  Among  all  associations  there 
are,  as  everywhere  in  the  world,  both  good  and  bad,  all 
actuated  by  the  same  passions  and  sentiments  as  mankind 
generally,  and  it  is  as  unjust  as  imprudent  to  speak  to  the 
discredit  of  all  because  of  a  few.  Judge  of  individuals  from 
your  knowledge  of  them,  not  from  their  sex  or  profession. 

17.  Private  scandal  should  never  be  the  subject  of  conver- 
sation ;  for  though  the  defamation  of  others  may  gratify  a 
j^resent  ill-will,  yet  reflection  will  always  disincline  us  to  the 
acquaintance  of  the  scandul-monger.  We  never  feel  our- 
selves safe  in  the  hands  of  one  who  has  defamed  others. 
Moreover,  in  scandal,  as  in  robbery,  the  receiver  is  reputed 
as  bad  as  the  thief 

18.  Neither  ought  we  to  indulge  in  mimicry  or  buffoonery 
merely  to  elicit  laughter.  Mimicry,  which,  is  the  common 
and  favorite  amusement  of  low  minds,  is  the  contempt  of 
elevated  ones.  We  should  neither  practise  it  nor  applaud  it 
in  others.  Besides,  it  is  little  less  than  downright  insult  to 
the  person  mimicked.  The  manner  in  which  conversation  is 
embellished  by  some,  by  distortions  of  the  mouth,  or  eyes,  or 
face,  are  the  tricks  of  a  clown  rather  than  the  accomplish- 
ments of  a  gentleman  or  lady. 

19.  Special  care  ought  always  to  be  taken  never  to  allude 
in  the  remotest  way  to  any  thing  that  may  be  unjjleasant  in 
the  history  or  unbecoming  in  the  personal  appearance  or 
dress  of  any  of  the  company.  If  any  one  is  so  unfortunate 
as  to  jjossess  any  disability  or  disfigurement,  no  one  but  the 
most  thoughtless  or  uncultivated  would  make  it  the  subject 
of  remark.  There  is  much  we  must  learn  not  to  see,  as  Avell 
as  many  things  not  to  know. 

20.  Conversation  should  never  be  allowed  to  fall  into  separ- 
ate or  little  knots,  so  that  one  here  or  one  there  should  remain 
alone  or  be  excluded  altogether.     It  should  be  carried  on  in 


HOW  AND   WHEN  TO   SPEAK.  67 

appropriate  tones  of  voice,  somewhat  i*aised  or  strengthened 
for  the  aged  and  those  who  may  not  hear  readily ;  qnlck, 
firm,  and  spirited  for  those  in  middle  age,  with  faculties  in 
full  strength ;  and  somewhat  gentler  to  the  young,  that  they 
be  not  checked,  and  slower,  that  they  may  have  time  to  frame 
an  answer.  Should  the  conversation  become  dull  at  any 
moment,  or  should  even  an  awkward  pause  ensue,  seem  not 
to  notice  it,  but  rather  try  to  gather  up  the  broken  thread, 
or  to  introduce  some  new  topic. 

21.  Be  not  too  ready  to  find  some  point  of  disagreement. 
There  are  those  who  seem  ever  on  the  watch  to  catch  up 
some  word  whereon  they  may  hang  a  controversy.  Before 
we  assume  that  we  do  not  take  the  same  view  of  the  subject 
that  a  speaker  does,  we  should  carefully  examine  the  terms 
he  uses,  to  see  if  we  attach  the  same  meaning  to  them,  and  to 
ascertain  how  far  our  thoughts  do  agree.  Few  j^ersons  are 
more  unwelcome  than  those  who  are  ever  ready  to  say, 
"Hold  there,  I  don't  agree  with  you." 

22.  But  if  our  oi)inions  are  altogether  diverse,  our  dissent 
should  be  so  expressed  as  to  cast  no  reflection  upon  our  an- 
tagonist. We  should  accustom  ourselves  to  an  elegant, 
modest,  and  pleasing  manner  of  expression,  such  as  will  have 
nothing  offensive  to  those  with  whom  we  disagree.  Thus, 
instead  of  saying,  "  Sir,  you  do  not  understand  me,"  say 
rather,  "I  believe  I  do  not  express  myself  as  clearly  as  I 
should."  It  is  better,  also,  to  say,  "Let  us  consider  the 
matter  more  carefully  whether  we  view  it  alike,"  than,  "It 
is  not  so,"  or,  "  You  mistake." 

23.  It  is  a  polite  and  amiable  practice  to  make  some  excuse 
for  another,  even  in  those  instances  where  we  are  sure  he  is 
in  error.  And  when  he  alone  is  under  misapprehension,  we 
may  approach  him  much  more  agreeably  and  effectively  by 
representing  the  mistake  as  common  to  us  both,  and  then 
venture  to  reprove  him  in  some  such  expression  as  this,  "  We 
are  under  a  grave  mistake  hei-e." 


68  MENTAL  AND   SOCIAL  CULTUEE. 


CHAPTEE   IX. 


OF    STUDY    OR    MEDITATION. 


It  has  been  shown  in  the  foregoing  chapters,  that  neithei 
our  own  observations,  nor  reading  the  labors  of  the  learned, 
nor  attendance  on  the  best  lectures  of  instruction,  nor  enjoy- 
ing the  brightest  conversation,  can  ever  make  a  man  truly 
wise,  without  the  labor  of  his  own  reason.  It  now  remains 
to  give  some  hints  how  to  employ  our  thoughts,  what  sort  of 
subjects  we  should  meditate  on,  in  what  manner  we  should 
regulate  our  studies,  and  how  we  may  improve  our  judgment, 
so  as  in  the  most  effectual  and  compendious  way  to  attain 
such  knowledge  as  may  be  most  useful. 

The  first  direction  for  youth  is  this :  learn  betimes  to  dis- 
tinguish between  words  and  things.  Get  clear  and  plain 
ideas  of  the  things  you  are  set  to  study.  Do  not  content 
yourselves  with  mere  words  and  names,  lest  your  labored 
improvements  only  amass  unintelligible  phrases,  and  you  feed 
upon  husks  instead  of  kernels.  This  rule  is  of  the  greatest 
use  in  every  science. 

But  the  greatest  and  most  common  danger  is  in  the  sacred 
science  of  theology,  where  terms  and  phi*ases  have  been  pro- 
nounced divine  and  orthodox,  which  yet  have  no  meaning  in 
them.  The  scholastic  divinity  would  furnish  us  with  numer- 
ous instances  of  this  folly ;  and  yet  for  many  ages  truth  and 
heresy  have  been  determined  by  such  senseless  tests,  and  by 
words  without  ideas :  such  Shibboleths  as  these  have  decided 
the  secular  fates  of  men.  To  defend  them,  was  all  piety  and 
pomp  and'triumph;  to  despise  them,  or  to  doubt  or  to  deny 


STUDY  OR  MEDITATION.  69 

them,  was  often  torture  and  death.  A  thousand  thank-offer- 
ings are  due  to  that  Providence  which  has  delivered  our  age 
and  our  nation  from  these  absurd  iniquities ! 

Let  not  young  students  apply  themselves  to  search  out 
abstruse  matters,  far  above  their  reach,  or  spend  their  labor 
in  any  peculiar  subjects,  for  which  they  have  not  the  ad- 
vantages of  necessary  antecedent  leai-ning,  or  books,  or 
observations.  Let  them  not  be  too  hasty  to  know  things 
above  their  present  powers,  nor  plunge  their  inquiries  at  once 
into  the  depths  of  knowledge,  nor  begin  to  study  any  science 
in  the  middle  of  it ;  this  will  confound  rather  than  enlighten 
the  understanding.  Such  practices  may  discourage  the  mind 
by  attempts  above  its  power ;  they  may  balk  the  understand- 
ing, and  create  an  aversion  to  future  diligence,  and  perhaps 
by  despair  may  forbid  the  pursuit  of  that  subject  forever 
afterwards :  as  a  limb  overstrained  by  lifting  a  weight  above 
its  power  may  never  recover  its  former  agility  and  vigor. 

Nor  yet  let  any  student,  on  the  other  hand,  frighten  him- 
self at  every  turn  with  insurmountable  difficulties,  nor  im- 
agine that  the  truth  is  wrapped  up  in  impenetrable  darkness. 
These  are  formidable  spectres  which  the  understanding  raises 
sometimes  to  flatter  its  own  laziness.  Those  things  which  in 
a  remote  and  confused  view  seem  very  obscure  and  jserplexed 
may  be  approached  by  gentle  and  regular  steps,  and  may 
then  unfold  and  explain  themselves  at  large  to  the  eye.  The 
hardest  problems  in  geometry,  and  the  most  intricate  schemes 
or  diagrams,  may  be  explicated  and  understood  step  by  step. 

In  learning  any  new  thing,  there  should  be  as  little  as 
possible  proposed  to  the  mind  at  once,  and  that  being  under- 
stood and  fully  mastered,  proceed  to  the  next  adjoining  part 
yet  unknown.  This  is  a  slow,  but  safe  and  sure  way  to  arrive 
at  knowledge.  If  the  mind  apply  itself  at  first  to  easier 
subjects,  and  things  near  akin  to  what  is  already  known,  and 
then  advance  to  the  more  remote  and  knotty  parts  of  knowl- 
edge by  slow  degrees,  it  would  be  able  in  this  manner  to 


70  MENTAL  AND   SOCLVL   CULTURE. 

cope  with  great  difficulties,  and  prevail  over  them  with 
amazing  and  happy  success. 

Engage  not  the  mind  in  the  pursuit  of  too  many  things  at 
once ;  especially  such  as  have  no  relation  to  each  other.  This 
will  distract  the  understanding,  and  hinder  it  from  attaining 
perfection  in  any  subject  of  study.  Such  a  j^ractice  gives  a 
shght  smattering  of  several  sciences,  without  any  solid  and 
substantial  knowledge  of  them,  and  Avithout  any  real  and 
valuable  improvement;  and  though  two  or  three  sorts  of 
study  may  be  usefully  carried  on  at  once,  to  entertain  the 
mind  with  variety,  that  it  may  not  be  over-tired  Avith  one 
sort  of  thoughts,  yet  a  multitude  of  subjects  Avill  too  much 
distract  the  attention,  and  weaken  the  application  of  the  mind 
to  any  one  of  them. 

Where  two  or  three  sciences  are  pursued  at  the  same  time, 
if  one  of  them  l)e  dry,  absti'acted,  and  unpleasant,  as  logic, 
metaphysics,  law,  languages,  let  another  be  more  entertain- 
ing and  agreeable,  to  secure  the  mind  from  Aveariness  and 
aversion  to  study.  Delight  should  be  intermingled  with 
labor  as  far  as  possible,  to  allure  us  to  bear  the  fatigue  of  dry 
studies  the  better.  Poetry,  practical  mathematics,  historyj 
and  the  like,  are  generally  esteemed  entertaining  studies,  and 
may  be  happily  used  for  this  jjurpose.  Thus  Avhile  we  relieve 
a  dull  and  heavy  hour  by  some  alluring  employments  of  the 
mind,  our  A^ery  diversions  enrich  our  itnderstandings,  and  our 
pleasure  is  turned  into  profit. 

In  the  pursuit  of  any  valuable  subject,  keep  the  end  ahvays 
in  view,  and  be  not  diverted  from  it  by  CA^ery  trifle  you  meet 
in  the  Avay.  Some  persons  haA'e  such  a  wandering  genius 
that  they  are  ready  to  pursue  every  incidental  theme  or 
occasional  idea,  till  they  haA^e  lost  sight  of  the  original  sub- 
ject. These  are  the  men  who,  Avhen  they  are  engaged  in 
conversation,  prolong  their  story  by  dwelling  on  every  inci- 
dent, and  swell  their  narrative  with  long  parentheses,  till 
tliey  haA^e  lost  their  first  designs;  like  a  man  Avho  is  sent  in 


STUDY  OR  MEDITATION.  71 

quest  of  some  great  treasure,  but  steps  aside  to  gatlier  every 
riower  he  finds,  or  stops  to  dig  up  every  sliiuing  pebble  ho 
meets,  till  the  treasure  is  forgotten  and  never  found. 

Let  every  particular  study  have  due  and  pi-oper  time  as- 
signed it,  and  let  not  a  favorite  science  ^^revail  with  you  to 
lay  out  such  hours  upon  it  as  ought  to  be  employe<l  upon 
the  more  necessary  and  more  iraj^ortant  affairs  or  studies  of 
your  pi'ofession.  When  you  have,  according  to  the  best  of 
your  discretion  and  circumstances,  fixed  proper  hours  for 
particular  studies,  endeavor  to  observe  them ;  not,  indeed, 
with  a  superstitious  preciseness,  but  with  some  good  degree 
of  regular  constancy.  Order  and  method  in  a  course  of 
study  save  much  time  and  insure  large  improvements,  and 
will  have  a  happy  influence  to  secure  you  from  trifling  and 
wasting  your  minutes  in  imi^ertinence. 

Do  not  apply  yourself  to  any  study  at  one  time  longer 
than  the  mind  is  capable  of  giving  a  close  attention  to  it 
without  weariness  or  wandering.  Do  not  over-fiitigue  the 
spirits  at-  any  time,  lest  the  mind  be  seized  with  a  lassitude, 
and  grow  tired  of  the  subject  before  you  have  finished  it. 

In  the  beginning  of  your  application  to  any  new  subject, 
be  not  too  imeasy  under  present  difficulties,  nor  too  impor- 
tunate and  impatient  for  answers  and  solutions  to  any  ques- 
tions that  arise.  Perhaps  a  little  more  study,  a  little  further 
acquaintance  with  the  subject,  a  little  time  and  experience, 
will  solve  the  difficulties,  untie  the  knots,  and  make  your 
doubts  vanish.  Your  inquiries  are  perhaps  too  early,  and 
you  have  not  yet  learned  those  principles  upon  which  the 
solution  of  the  difficulty  depends. 

Do  not  expect  to  arrive  at  certainty  in  every  subject  which 
you  pursue.  There  are  many  things  wherein  we  must  be 
content  with  probability,  where  our  best  light  and  reasonings 
will  reach  no  further.  We  must  balance  arguments  as  justly 
as  we  can,  and  where  we  cannot  find  weight  enough  on  eithei 
side  to  determine  the  scale  with  sovereign  force  and  assur 


72  MENTAL  AND   SOCIAL  CUITURE. 

ance,  we  must  content  ourselves,  perhaps,  with  a  small  pre- 
ponderance. This  will  give  us  a  probable  opinion,  and 
probabilities  are  sufficient  for  the  daily  determination  of  most 
actions  in  human  life. 

It  is  admirably  well  expressed  by  a  late  writer :  "  When 
tliere  is  a  great  strength  of  argument  set  before  us,  if  we  will 
refuse  to  do  what  apjiears  most  lit  for  us,  till  every  little 
objection  is  removed,  we  shall  never  take  one  wise  resolution 
as  long  as  we  live." 

Many  students  hurry  from  one  study  to  another,  content 
merely  with  the  name  of  having  been  through  the  book, 
wlien  in  fact  they  know  little  or  nothing  of  the  subject. 
This  is  a  common  fault  in  many  schools. 

After  the  foundations  of  knowledge  are  well  laid,  the  stu- 
dent should  choose  those  studies  which  he  has  some  aptness 
for,  those  in  which  he  is  satisfied  he  can  make  some  fair  pro- 
ficiency, and  resolve  to  make  himself  master  of  them.  It 
is  better  to  be  master  of  one  science  than  to  have  dabbled 
with  twenty  to  no  good  purpose. 

If  we  would  fully  understand  any  science,  we  must  be  sure 
we  comprehend  each  sentence  as  we  proceed.  Never  be  con- 
tent to  commit  to  memory  what  you  do  not  understand. 

A  little  time  with  close  application  is  of  more  value  than 
hours  of  listless  pretence.  It  is  earnest  attention  that  im- 
prints ideas  in  the  memory.  A  lesson  thoroughly  examined 
three  days  in  succession  is  seldom  forgotten. 

Make  it  a  point,  therefore,  to  go  over  each  day  the  two 
previous  days'  lessons.  Even  if  the  first  day's  study  has 
implanted  it  fully  in  the  memory,  yet  recall  it  all  carefully, 
that  it  may  be  brought  entirely  under  control,  and  be  at 
instant  command. 

The  mind,  as  well  as  the  body,  has  need  of  rest,  and  hence 
relaxation  must  be  intei'mingled  with  application.  From 
half  an  hour  to  an  hour  is  as  long  a  period  as  youth  can  give 
unflagging  attention  to  mental  eflbrt.     Whenever  there  is 


I 


FIXING  THE  ATTENTION.  73 

any  sense  of  weaiiness,  study  should  be  laid  aside  for  a  few 
minutes  for  bodily  exercise  or  rest. 

The  morning  hours  are  generally  of  much  the  greatest 
value  for  intellectual  effort.  The  mental  energies  are  often 
exhausted  to  such  a  degree  at  nightfall,  that  further  study  is 
of  little  value.  Avoid  all  late  hours  of  study.  When  the 
student  "consumes  the  midnight  oil,"  he  is  also  consuming 
the  best  part  of  his  own  intellectual  and  physical  force. 

Rely  chiefly  upon  yourself  Take  studies  not  in  advance 
of  your  years,  and  then  work  your  own  way.  Call  upon  an 
instructor  only  when,  after  repeated  and  faithful  and  earnest 
trials,  you  find  you  cannot  comprehend  the  subject.  Re- 
member that  when  you  have  mastered  a  difficulty  or  solved 
a  problem  unaided,  you  have  gained  intellectual  strength  as 
well  as  victory. 


CHAPTER  X. 


OF    FIXING   THE    ATTENTIO]S". 


A  STUDE]!^T  should  labor,  by  all  proper  methods,  to  acquire 
fixation  of  thought.  Attention  is  necessary  in  order  to  the 
improvement  of  our  minds.  The  evidence  of  truth  does  not 
always,  appear  immediately,  nor  strike  the  mind  at  first  sight. 
It  is  arrived  at  only  by  long  attention  and  inspection,  and  it 
is  for  want  of  it  that  we  judge  falsely  of  many  things.  We 
make  haste  to  determine  upon  a  slight  and  a  sudden  view, 
we  confirm  our  guesses  which  arise  from  a  glance,  we  pass  a 
judgment  while  we  have  but  a  confused  or  obscure  percep- 
tion, and  thus  j^lunge  ourselves  into  mistakes.  This  is  like  a 
man  who,  walking  in  a  mist,  or  being  at  a  great  distance 
from  any  visible  object  (suj^pose  a  tree,  a  man,  or  a  church), 

4 


74  MENTAL  AND   SOCIAL  CULTURE. 

judges  much  amiss  of  the  figure  and  situation  and  ctlo-  oi 
it;  whereas,  if  he  would  but  withhold  his  judgment  till  he 
came  nearer,  or  stay  till  clearer  light  comes,  he  would  secure 
himself  from  mistake. 

Now,  in  order  to  gain  facility  of  attention,  we  may  observf 
these  rules : 

I.  Get  a  good  liking  to  the  study  you  would  pursue.  We 
may  observe,  that  there  is  not  much  difficulty  in  confining 
the  mind  to  contemplate  what  we  have  a  great  desire  to 
know. 

Mathematical  studies  have  a  strange  influence  in  fixing  the 
attention,  and  giving  steadiness  to  a  wandering  disposition, 
because  they  deal  much  in  lines,  figures,  and  numbers,  which 
affect  and  please  the  sense  and  imagination. 

Histories  have  a  strong  tendency  the  same  way,  for  they 
engage  the  mind  by  a  variety  of  sensible  occurrences :  when 
it  has  begun,  it  knows  not  how  to  leave  off;  it  longs  to  know 
the  final  event,  through  a  natural  curiosity  that  belongs  to 
mankind. 

Voyages  and  travels,  and  accounts  of  strange  countries  and 
strange  appearances,  will  assist  in  this  work.  This  sort  ot 
study  detains  the  mind  by  the  perpetual  occurrence  and  ex- 
pectation of  something  new,  which  always  strikes  the  imagin- 
ation agreeably. 

II.  Sometimes  we  may  make  use  of  sensible  things  and 
pictures  for  the  illustration  of  abstract  notions.  Thus  dia- 
grams greatly  assist  the  mind  in  astronomy  and  philosophy ; 
and  the  emblems  of  virtues  and  vices  may  happily  teach 
children,  and  pleasingly  impress  useful  moral  ideas  on  young 
minds,  which,  perhaps,  might  be  conveyed  to  them  Avith 
much  more  difficulty  by  abstract  discourses. 

I  confess,  in  this  practice  of  representing  moral  subjects  by 
pictures,  we  should  be  cautious  lest  we  so  far  immerse  the 
mind  in  corporeal  images,  as  to  render  it  unfit  to  take  in  an 
abstract  idea,  or  cal^se  it  to  form  wrong  concejitions  of  im- 


FIXING  THE  ATTENTION.  75 

material  tilings.  This  practice,  therefore,  is  rather  to  be 
used  at  first,  in  order  to  get  a  .fixed  habit  of  attention,  and 
in  some  cases  only ;  but  it  should  never  be  our  constant  way 
and  method  of  pursuing  moral,  abstract,  and  spiritual  themes. 

III.  Apj^ly  yourself  to  those  studies,  and  read  those  au- 
thors who  draw  out  theu*  subjects  in  a  chain  of  connected 
reasonings,  wherein  succeeding  parts  of  the  discourse  are 
naturally  and  easily  derived  from  those  which  go  before. 
Several  of  the  mathematical  sciences,  if  not  all,  are  useful 
for  this  purpose.  This  method  will  render  the  labor  of  study 
delightful  to  a  rational  mind,  and  will  fix  the  powers  of  the 
understanding  with  strong  attention  to  their  proper  opera- 
tions by  the  very  pleasure  of  it.  Labor  itself  is  pleasure,  is  a 
happy  jjroposition  wheresoever  it  can  be  applied. 

IV.  Do  not  choose  your  constant  place  of  study  by  the 
excellence  of  the  prospect.  Too  much  light,  or  a  variety  of 
objects  which  strike  the  eye  or  the  ear,  especially  if  they  are 
ever  in  motion  or  often  changing,  have  a  natural  and  j^ower- 
ful  tendency  to  distract  the  mind  from  the  steady  pursuit  of 
any  subject,  and  the  mind  gets  thereby  a  habit  of  silly  curi- 
osity and  impertinence,  of  trifling  and  wandering. 

V.  Be  not  in  too  much  haste  to  come  to  the  determination 
of  a  difficult  or  important  point.  Think  it  worth  your  wait- 
ing to  find  oitt  truth.  Do  not  give  your  assent  to  either  side 
of  a  qiiestion  too  soon,  merely  because  the  study  of  it  is 
long  and  difficult.  Rather  be  contented  with  ignorance  for 
a  season,  and  continue  in  suspense  till  by  attention  and  medi- 
tation and  due  labor  you  have  found  sufficient  evidence  to 
sustain  one  side.  Some  are  so  fond  of  knowing  a  great 
deal  at  once,  and  so  love  to  talk  of  things  with  freedom  and 
boldness  before  they  truly  understand  them,  that  they 
scarcely  ever  allow  themselves  time  and  attention  enough  to 
search  a  matter  through  and  through. 

VI.  Have  a  care  of  indulging  the  more  sensual  passions 
and  appetites  of  animal  nature ;  they  are  great  enemies  to 


76  MENTAL  AND  SOCIAL  CULTUKE. 

attention.  Let  not  the  mind  of  a  student  be  under  the  in« 
fluence  of  any  warm  aifection  for  things  of  sense,  when  he 
comes  to  engage  in  the  search  of  truth,  or  the  improvement 
of  his  understanding,  A  person  under  the  j)Ower  of  love  or 
fear  or  anger,  great  pain  or  deep  sorrow,  has  so  little  gov- 
ernment of  his  soul,  that  he  cannot  keep  it  attentive  to  the 
proper  subject  of  his  meditation.  The  passions  call  away 
the  thoughts  with  incessant  importunity  towards  the  object 
that  excited  them ;  and  if  we  indulge  their  frequent  rise  and 
roving,  we  shall  thereby  procure  an  unsteady  and  inattentive 
habit  of  mind. 

VIL  It  is  very  useful  to  fix  and  engage  the  mind  in  the 
pursuit  of  any  study  by  a  consideration  of  the  divine  pleas- 
ures of  truth  and  knowledge — by  a  sense  of  our  duty  to 
God — by  a  delight  in  the  exercise  of  our  intellectual  facul- 
ties— by  the  hope  of  future  service  to  our  fellow-creatures, 
and  glorious  advantage  to  ourselves  both  in  this  world  and 
that  which  is  to  come.  These  thoughts,  while  they  move 
our  affections,  do  it  with  a  proper  influence.  They  assist  and 
promote  our  attention,  rather  than  disturb  or  divert  it  from 
the  subject  of  our  present  and  proper  meditations. 

A  soul  inspired  with  the  fondest  love  of  truth,  and  the 
warmest  aspirations  after  sincere  felicity  and  celestial  beati- 
tude, will  keep  all  its  powers  attentive  to  the  incessant  pur- 
suit of  them :  passion  is  then  refined,  and  consecrated  to  its 
divinest  purposes. 


THE  MIND.  77 


CHAPTEK    XI. 

OF   ENLARGING   THE   CAPACITY   OF   THE   MIND. 

There  are  three  conditions  which  in  an  especial  manner 
make  that  amplitude  or  capacity  of  mind  which  is  one  of  the 
noblest  characters  belonging  to  the  understanding. 

1.  When  the  mind  is  ready  to  take  in  great  and  sublime 
ideas  without  pain  or  difficulty. 

2.  When  the  mind  is  free  to  receive  new  and  strange  ideas, 
upon  just  evidence,  without  great  surprise  or  aversion. 

3.  When  the  mind  is  able  to  conceive  or  survey  many 
ideas  at  once  without  confusion,  and  to  form  a  true  judgment 
derived  from  that  extensive  survey. 

The  person  who  wants  either  of  these  characteristics  may, 
in  that  respect,  be  said  to  have  a  narrow  genius.  Let  us 
diffuse  our  meditations  a  little  upon  this  subject. 

I.  That  is  an  ample  and  capacious  mind  which  is  ready  to 
take  in  vast  and  sublime  ideas  without  pain  or  difficulty. 
Persons  who  have  never  been  used  to  any  thing  but  the 
common  and  obvious  affairs  of  life,  generally  have  acquired 
such  a  narrow  or  contracted  habit  of  mind  that  they  are  not 
able  to  admit  large  and  noble  thoughts ;  they  are  ready  to 
make  their  domestic,  daily,  and  familiar  images  of  things 
the  measure  of  all  that  is,  and  all  that  can  be. 

II.  Those  who  confine  themselves  within  the  circle  of  their 
hereditary  ideas  and  opinions,  and  who  never  give  them- 
selves, leave  so  much  as  to  examine  any  thing  besides  the 
dictates  of  their  family,  or  sect,  or  party,  are  justly  ^charged 
with  a  narrowness  of  mind.  This  should  be  corrected  by  hear- 
uig  and  reading  accounts  of  different  parts  of  the  world,  and 


78  MENTAL  AND   SOCLVL  CULTUEE. 

the  histories  of  past  ages,  and  of  distant  nations  and  coiin- 
tries,  especially  the  more  enlightened  portions  of  mankind. 
Nothing  tends  in  this  respect  so  much  to  enlarge  the  mind  as 
travelling.  Where  our  condition  of  life  does  not  grant  us 
this  jjrivilege,  we  must  endeavor  to  supply  the  want  of  it  by 
Looks. 

It  is  the  same  narrowness  of  mind  that  awakens  the  sur- 
prise and  aversion  of  some  persons,  when  they  hear  of  doc- 
trines and  schemes  in  human  affairs,  or  in  religion,  quite 
different  from  those  they  have  embraced.  Perhaps  they  have 
been  trained  from  infancy  in  one  set  of  notions,  and  their 
thoughts  have  been  confined  to  a  single  tract,  without  ever 
hearing  or  knowing  what  other  opinions  are  current  among 
mankind.  Or  they  have  seen  all  notions,  except  their  own, 
represented  in  a  false  and  malignant  light ;  whereupon  they 
judge  and  condemn  at  once  every  sentiment  but  those  which 
their  jDarty  receives.  They  have  so  rooted  themselves  in  the 
opinions  of  their  party,  that  they  cannot  hear  an  objection 
with  patience,  nor  can  they  bear  a  vindication,  or  so  much  as 
an  apology,  for  any  principles  not  their  own :  all  the  rest  is 
nonsense  or  heresy,  folly  or  blasphemy. 

This  defect,  also,  is  to  be  relieved  by  free  conversation  with 
persons  of  different  sentiments :  this  will  teach  us  to  bear 
with  patience  a  defence  of  opinions  contrary  to  our  own. 
We  sho\;ld  also  read  the  objections  against  our  own  tenets, 
and  view  the  principles  of  other  parties,  as  they  are  repre- 
sented in  their  own  authors,  and  not  merely  in  the  citations 
of  those  who  would  confute  them.  We  should  take  an  hon- 
est and  unbiased  survey  of  the  force  of  reasoning  on  all 
sides,  and  bring  all  to  the  test  of  unprejudiced  reasoning  and 
divine  revelation.  Note,  this  is  not  to  be  done  in  a  rash  and 
self-sufficient  manner;  but  with  an  humble  dependence  on 
divine  wisdom  and  grace,  while  we  walk  among  snares  and 
dangers. 

By  such  a  free  converse  with  persons  of  different  sects 


THE   MIND.  79 

(especially  those  who  difter  in  particular  forms  of  Chris- 
tianity, but  agree  in  the  great  and  necessary  doctrines  of  it), 
we  shall  find  that  there  are  persons  of  good  sense  and  virtue, 
persons  of  piety  and  worth,  persons  of  much  candor  and 
goodness,  who  belong  to  different  parties,  and  have  imbibed 
sentiments  opposite  to  each  other.  This  will  soften  the 
roughness  of  an  unpolished  soul,  and  enlarge  the  avenues  of 
our  charity  towards  others,  and  incline  xxs  to  receive  them 
into  all  the  degrees  of  unity  and  affection  which  the  word  of 
God  requires. 

III.  The  capacity  of  the  understanding  includes  yet  another 
qualification,  and  that  is,  an  ability  to  receive  many  ideas  at 
once  without  confusion.  The  ample  mind  takes  a  survey  of 
several  objects  with  one  glance,  and  keeps  them  all  within 
sight,  that  they  may  be  compared  together :  it  foniis  just 
judgments,  and  draws  proper  inferences  from  this  comparison, 
even  to  a  great  length  of  argument,  and  a  chain  of  demon- 
strations. 

The  narrowness  that  belongs  to  human  souls  m  general  is  a 
great  imperfection,  and  an  impediment  to  wisdom  and  happi- 
ness. There  are  few  persons  who  can  contemplate  or  prac- 
tise several  things  at  once.  Our  faculties  are  very  limited, 
and  while  we  are  intent  upon  one  part  or  j^roperty  of  a  sub- 
ject, we  have  but  a  slight  glimpse  of  the  rest,  or  we  lose  it 
out  of  sight.  But  it  is  a  sign  of  a  large  and  capacious  mind, 
if  we  can  with  one  single  view  take  in  a  variety  of  objects ; 
or  at  least  when  the  mind  can  apply  itself  to  several  objects 
with  so  swift  a  succession,  and  in  so  few  moments,  that  it 
attains  aUnost  the  same  ends  as  if  all  were  done  in  the  same 
instant. 

This  is  a  necessary  qualification  in  order  to  great  knowl- 
edge and  good  judgment;  for  there  are  many  things  in 
human  life,  in  religion,  and  in  the  sciences,  which  have 
various  circumstances  and  relations  attending  them ;  and 
without  a  survey  of  all  those  ideas  which  stand  in  connec- 


80  MENTAL  AND   SOCIAL  CULTUEE. 

tion  with  and  relation  to  each  other,  we  are  often  in  danger 
of  passing  a  false  judgment  on  the  subject  proposed  for  our 
consideration.  It  is  for  this  reason  that  there  are  so  many 
controversies  in  matters  of  religion,  as  well  as  in  aifairs  of 
civil  government. 

It  is  owing  to  the  narrowness  of  our  minds  that  we  are 
exposed  to  the  same  peril  in  the  matters  of  duty  and  pru- 
dence. In  many  things  which  occur,  we  ought  not  only  to 
consider  the  naked  action  itself,  but  the  persons  who  act,  the 
l^ersons  towards  whom,  the  time  when,  the  place  where,  the 
manner  how,  the  end  for  which  the  action  is  done,  together 
with  the  effects  that  mxist  or  that  may  follow,  and  all  other 
surrounding  circumstances:  these  things  must  necessarily  be 
taken  into  view,  in  order  to  determine  whether  the  action, 
which  may  be  indifferent  in  itself,  be  either  lawful  or  unlaw- 
ful, good  or  evil,  wise  or  foolish,  decent  or  indecent,  proj)er 
or  improper. 

Let  me  give  a  plain  instance  for  the  illustration  of  this 
matter.  Mario  kills  a  dog,  which,  considered  merely  in  it- 
self, seems  to  be  an  indifferent  action.  Now  the  dog  was 
Timon's,  and  not  his  own :  this  makes  it  look  unlawful.  But 
Timon  bade  him  do  it :  this  gives  it  an  aj^pearance  of  lawful- 
ness again.  It  was  done  at  church,  and  in  time  of  divine 
service :  these  circumstances  added,  cast  on  it  an  air  of  irre- 
ligion.  But  the  dog  flew  at  Mario,  and  put  him  in  danger  of 
liis  life  :  this  relieves  the  seeming  impiety  of  the  action. 
Yet  Mario  might  have  escaped  by  flying  tlience  :  therefore 
the  action  appears  to  be  improper.  But  the  dog  was  known 
to  be  mad :  this  fui'ther  circumstance  made  it  necessary  that 
the  dog  should  be  slain,  lest  he  might  worry  the  assembly, 
and  do  much  mischief.  Yet  again,  Mario  killed  him  with  a 
pistol,  which  he  happened  to  have  in  his  pocket  since  yestei"- 
day's  journey  :  now  hereby  the  whole  congregation  was  terri- 
fied and  discomposed,  and  divine  service  was  broken  off:  this 
carries  an  appearance  of  great  impropriety  in  it.     But  after 


THE  MIND.  81 

all,  when  we  consider  a  further  circumstance,  that  Mario, 
being  thus  violently  assaulted  by  a  mad  dog,  liad  no  way  of 
escape,  and  had  no  otlier  weapon  about  him,  it  seems  to  take 
away  all  the  colors  of  impropriety  or  unlawfulness,  and  to 
allow  that  the  preservation  of  one  or  many  lives  will  justify 
the  act  as  wise  and  good.  Now  all  these  concurrent  ap- 
pendices of  the  action  ought  to  be  surveyed,  in  order  to 
pronounce  with  justice  and  truth  concerning  it. 

There  are  very  many  occurrences  in  private  life,  in  do- 
mestic aflfairs,  in  traffic,  in  civil  governments,  in  courts  of 
justice,  in  schools  of  learning,  which  have  so  many  compli- 
cated circumstances,  aspects,  and  situations,  with  regard  to 
time  and  place,  persons  and  things,  that  it  is  impossible  for 
any  one  to  pass  a  right  judgment  concerning  them,  without 
entering  into  most  of  these  circumstances,  comparing  and 
balancing  them  all  aright. 

Whence,  by  the  way,  I  may  take  occasion  to  say,  how 
many  thousands  there  are  who  take  upon  themselves  to  pass 
censures  on  the  personal  and  the  domestic  actions  of  others, 
who  pronounce  boldly  on  the  aifairs  of  the  public,  and  de- 
termine the  justice  or  madness,  the  wisdom  or  folly  of 
national  administrations,  of  peace  or  war,  whom  neither  God 
nor  men  ever  qualified  for  such  a  post  of  judgment.  They 
are  not  capable  of  entering  into  the  numerous  concurring 
springs  of  action,  nor  have  they  ever  taken  a  survey  of  the 
twentieth  part  of  the  circumstances  necessary  for  such  judg- 
ments or  censures. 

It  is  the  narrowness  of  our  minds,  as  well  as  the  vices  of 
the  will,  that  oftentimes  prevents  us  from  taking  a  full  view 
of  the  complicated  circumstances  that  belong  to  human 
actions :  thence  it  comes  to  pass  that  there  is  so  little  right 
judgment,  so  little  justice  or  prudence,  practised  among  the 
mass  of  mankind ;  thence  ai'ise  infinite  reproaches  and  cen- 
sures, alike  foolish  and  unrighteous.  You  see,  therefore,  how 
needful  and  happy  a  thing  it  is  to  possess  some  measure  of 

4* 


82  MENTAL  AND  SOCIAL  CULTUEE. 

this  amplitude  of  soul,  iu  order  to  make  us  wise  and  just  and 
prudent. 

I  confess,  this  capacity  of  mind  is  in  a  great  measure  the 
gift  of  nature.  The  genius  of  some  persons  is  so  poor  and 
limited,  that  they  can  hardly  take  in  the  connection  of  two 
or  three  propositions,  unless  it  be  in  matters  of  sense,  which 
they  have  learned  by  experience.  They  are  utterly  unfit  for 
speculative  studies ;  it  is  hard  for  them  to  discern  the  differ- 
ence between  right  and  wrong  in  matters  of  reason,  on  any 
abstract  subjects.  These  ought  never  to  set  up  for  scholars, 
but  apply  themselves  to  those  arts  and  professions  of  life 
which  are  to  be  learned  at  an  easier  rate,  by  slow  degrees 
and  daily  experience. 

Others  have  a  mind  a  little  more  capacious,  and  can  take 
in  the  connection  of  a  few  propositions  pretty  well ;  but  if 
the  chain  of  consequences  be  a  little  i^rolix,  they  are  con- 
founded. If  persons  of  this  kind  ever  devote  themselves  to 
science,  they  should  be  well  assured  of  a  solid  and  sturdy 
constitution  of  body,  and  be  well  resolved  to  bear  the  fatigue 
of  hard  labor  and  diligence  in  study. 

But,  in  the  third  place,  there  are  some  of  so  bright  and 
happy  a  genius,  and  so  ample  a  mind,  that  they  can  take  in 
a  long  train  of  propositions,  if  not  at  once,  yet  in  a  very  few 
moments,  and  judge  well  concerning  the  dependence  of  them. 
They  can  survey  a  variety  of  complicated  ideas  without 
fatigue  or  disturbance;  and  a  number  of  truths  offering 
themselves,  as  it  were,  at  one  view  to  their  understanding, 
do  not  perplex  or  confound  them.     These  make  great  men. 

Now,  though  there  may  be  much  owing  to  nature,  yet 
experience  assures  us,  that  any  degree  of  capacity  and  ex- 
tent of  thought  may  be  increased  by  diligence  and  applica- 
tion, by  frequent  exercise,  and  the  observation  of  such  rules 
as  these : 

I.  Labor  by  all  means  to  gain  an  attentive  and  patient 
temper  of  mind,  a  power  of  confining  and  fixing  your  thoughts 


THE  MIND.  83 

on  any  appointed  sul)joct  until  you  have  surveyed  it  on  every 
side  and  in  every  situation,  and  run  tlirougli  the  several  pow- 
ers, parts,  pro23erties  and  relations,  eftects  and  consequences 
of  it.  lie  whose  thoughts  are  fluttering  and  wandering,  and 
cannot  be  fixed  attentively  to  a  few  ideas  successively,  will 
never  be  able  to  survey  many  and  various  objects  distinctly 
at  once,  but  will  certainly  be  overwhelmed  and  confounded 
with  the  multiplicity  of  them.  The  rules  for  fixing  the 
attention  in  the  former  chapter  are  jDroper  to  be  consulted 
here. 

H,  Accustom  yourself  to  clear  and  distinct  ideas  in  every 
thing  you  think  of  Be  not  satisfied  with  obscure  and  con- 
fused conceptions  of  things,  especially  where  clearer  may  be 
obtained ;  for  one  obscure  or  confused  idea,  especially  if  it 
be  of  great  importance  in  the  question,  intermingled  with 
many  clear  ones,  and  placed  in  a  variety  of  asjiects  towards 
them,  will  be  in  danger  of  spreading  confusion  over  the 
whole  scene  of  ideas,  and  thus  may  have  an  unhappy  influ- 
ence in  overwhelming  the  understanding  with  darkness  and 
perverting  the  judgment.  A  little  black  paint  will  spoil 
twenty  gay  colors. 

Consider  yet  further,  that  if  you  content  yourself  fre- 
quently with  words  instead  of  ideas,  or  with  cloudy  and 
confused  notions  of  things,  how  impenetrable  that  darkness 
will  be,  and  how  vast  and  endless  that  confusion  which  must 
surround  and  involve  the  understanding,  when  many  of  these 
obscure  and  confused  ideas  come  to  be  set  before  the  soul  at 
once;  and  how  impossible  it  will  be  to  form  a  clear  and  just 
judgment  about  them. 

III.  Use  all  diligence  to  acquire  and  treasure  up  a  large 
stoi'e  of  knowledge :  take  every  opportunity  to  add  some- 
thing to  your  stock;  and  by  frequent  recollection  fix  it 
in  your  memory :  nothing  tends  to  confirm  and  enlarge  the 
memory  like  a  frequent  review  of  its  possessions.  This  will 
gradually  give  the  mind  a  faculty  of  surveying  many  objects 


84  MENTAL  AND  SOCL\L  CULTUKE. 

at  once,  as  a  room  that  is  richly  adorned  and  hung  round 
with  a  great  variety  of  pictures,  strikes  the  eye  ahnost  at 
once  with  all  that  variety,  especially  if  they  have  been  well 
surveyed  one  by  one  at  first. 

Here  note,  that  by  acquiring  a  rich  treasure  of  knowledge, 
I  do  not  mean  single  ideas  only,  but  also  propositions,  ob- 
servations, and  experiences,  with  reasonings  and  arguments 
upon  the  various  subjects  that  occur  among  natural  and 
moral,  common  or  sacred  affairs.  Then  when  you  are  called 
to  judge  concerning  any  question,  you  will  have  some  prin- 
ciples of  truth,  some  useful  axioms  and  observations,  always 
ready  at  hand  to  direct  and  assist  your  judgment. 

IV.  It  is  necessary  that  we  should,  as  far  as  possible,  lay 
uj)  new  ideas  in  a  regular  order,  and  arrange  our  acquisitions 
under  proper  heads.  We  should  inure  our  minds  to  method 
and  order  continually ;  and  when  we  take  in  any  fresh  ideas, 
occurrences,  and  observations,  we  should  dispose  of  them  in 
their  proper  places,  and  see  how  they  accoi'd  with  the  rest 
of  our  notions  on  the  same  subjects, — as  a  scholar  wovld 
dispose  of  a  new  book  on  a  proper  shelf  among  its  kind;  ed 
authors. 

V.  Since  method  is  necessaiy  for  the  improvement  of  the 
mind,  in  order  to  make  your  treasure  of  ideas  most  useful, 
observe  in  all  pursuits  of  truth  and  acquirements  of  r;Ational 
knowledge  a  regular  progressive  method.  Begin  with  the 
most  simple,  easy,  and  obvious  ideas ;  then  by  degrees  join 
two  and  three  and  more  of  them  together.  Thus  the  compli- 
cated ideas,  growing  up  under  your  eye  and  observation,  will 
not  occasion  the  same  confusion  of  thought  that  they  would 
if  they  were  all  offered  to  the  mind  at  once.  An  eminent 
example  of  this  appears  in  the  study  of  arithmetic.  If  a 
scholar,  just  admitted  into  school,  observes  his  master  per- 
forming an  operation  in  division,  his  head  is  at  once  disturbed 
arid  confounded  with  the  manifold  comparisons  of  the  num- 
bers of  the  divisor  and  dividend,  the  multiplication  of  one 


THE  MEMORY.  85 

and  the  subtraction  of  another;  but  if  he  begin  regularly 
at  addition,  and  so  proceed  by  subtraction  and  multiplica- 
tion, he  will  in  a  few  weeks  be  able  to  take  in  an  intelligent 
survey  of  all  the  operations  in  division,  and  to  practise  them 
himself  with  ease  and  j^leasure,  though  each  of  them  at  first 
seemed  all  intricacy  and  confusion. 


CHAPTER   XII. 


OF    IMPROVING   THE    MEMORY. 


We  are  said  to  remember  any  thing,  when  the  idea  of  it 
arises  in  the  mind,  with  a  consciousness  at  the  same  time  that 
we  have  had  this  idea  before.  Memory  is  the  power  of  re- 
taining what  Ave  learn,  and  of  recalling  it  when  desired. 

A  good  memory  has  these  several  qualifications : 

1.  It  is  ready  to  receive  and  admit,  with  great  ease,  ideas 
both  of  words  and  things.  2,  It  treasures  up  these  ideas  in 
great  number  and  variety.  3.  It  is  strong  and  durable  to 
retain  words  or  thoughts  which  are  committed  to  it.  4.  It 
is  faithful  and  active  to  suggest,  upon  proper  occasion,  what- 
ever has  been  recommended  to  its  care  or  treasured  up  in  it. 

Now  in  every  one  of  these  qualifications  memory  may  be 
injured  or  improved  :  yet  I  shall  not  insist  distinctly  on 
these  particulars,  but  only,  in  general,  propose  a  few  rules  or 
directions  whereby  this  noble  faculty,  in  all  its  branches  and 
qualifications,  may  be  preserved  and  cultivated,  and  show 
what  are  the  practices  that  have  been  found  of  happy  influ- 
ence in  promoting  this  purpose. 

There  is  one  great  and  general  direction  which  pertains  to 
the  improvement  of  the  inemory,  as  well  as  of  other  powers, 


86  ■  MENTAL  AND   SOCL\L  CULTURE. 

and  that  is,  to  keep  it  always  in  due  and  proper  exercise. 
Many  acts  by  degrees  form  a  habit,  and  thereby  the  ability 
or  power  is  strengthened,  and  made  more  ready  to  appear 
again  in  action. 

Our  memories  will  be  in  a  great  measure  moulded  and 
formed,  improved  or  injured,  according  to  the  exercise  w^e  give 
them.  Those  who  are  wont  to  converse  or  read  about  few 
things  only,  will  retain  but  little  in  their  memory.  Those  who 
are  used  to  remember  things  but  for  an  hour,  and  charge 
their  memories  with  them  no  longer,  will  retain  them  but  an 
hour  before  they  vanish. 

Yet  there  should  be  a  caution  given  :  the  memory  of  a  child 
or  an  infirm  person  should  not  be  overburdened ;  for,  like  a 
limb  or  a  joint,  it  may  be  overstrained  by  being  too  much 
loaded,  and  its  natural  power  never  recovered.  Teachers 
should  wisely  judge  of  the  power  and  constitution  of  youth, 
and  impose  no  more  on  them  than  they  are  able  to  bear  with 
cheerfulness  and  improvement. 

And  particularly  they  should  take  care  that  the  memory  of 
the  learner  be  not  too  much  crowded  with  a  multitude  of 
ideas  at  one  time :  this  is  the  way  to  remember  nothing — 
one  idea  efiaces .  another.  An  overgreedy  grasp  does  not 
retain  the  largest  handful.  The  exercise  of  memory  with  a 
due  moderation,  is  a  general  rule  for  its  improvement. 

The  particular  rules  are  these : 

1.  Due  attention  and  diligence  to  learn  and  know  things, 
which  we  would  commit  to  memory,  is  a  rule  of  great  neces- 
sity. "When  the  attention  is  strongly  fixed  on  any  particular 
subject,  all  that  is  said  concerning  it  makes  a  deej)  impression 
upon  the  mind.  There  are  some  persons  who  complain  that 
tliey  cannot  remember  discourses  which  they  hear,  when,  in 
truth,  their  thoughts  are  w^andering  half  the  time,  or  they  hear 
with  such  coldness  and  indifierence,  that  it  is  no  wonder  the 
things  which  are  read  or  spoken  make  but  a  slight  impression 
on  the  mind,  and  get  no  firm  footing  in  the  memory. 


THE  MEMORY.  87 

If  we  would  maintain  a  permanent  remembrance  of  the 
things  which  we  read  or  hear,  it  is  needful  that  we  should 
engage  our  delight  and  i:)leasure  in  them,  and  use  the  methods 
which  have  been  prescribed  to  fix  the  attention.  Sloth,  in- 
dolence, and  idleness  Avill  no  more  bless  the  mind  with  intel- 
lectual riches,  than  they  will  fill  the  hand  with  gain  or  the 
field  with  corn. 

Let  it  be  added,  also,  that  not  only  the  slothful  and  the 
negligent  deprive  themselves  of  jjroper  knoAvledge,  but  those 
also  who  have  active  spirits,  yet  are  ever  skimming  over  the 
surface  of  things  with  a  volatile  temper.  There  must  be 
labor  and  diligence  and  close  attention  to  particular  subjects 
of  thought  and  inquiry,  to  impress  what  we  read  or  think 
ujion  the  memory. 

2.  Clear  and  distinct  apprehension  of  the  things  which  we 
commit  to  memory  is  necessary  in  order  to  make  them  remain 
there.  If  w^e  would  remember  words,  or  learn  the  names  of 
persons  or  things,  we  should  have  them  recommended  to  our 
memory  by  a  clear  and  distinct  pronunciation,  spelling,  or 
writing.  Every  thing  which  we  learn  should  be  conveyed 
to  the  understanding  in  the  plainest  expressions,  that  we 
may  not  mistake  what  we  desire  to  remember.  For  this 
reason,  take  heed  that  you  do  not  put  up  with  words  instead 
of  thoughts,  mere  sounds  instead  of  real  sentiments  and 
ideas.  Many  a  lad  forgets  w^hat  has  been  taught  him,  merely 
because  he  never  well  understood  it ;  he  never  clearly  and 
distinctly  took  in  the  meaning  of  those  sounds  and  syllables 
which  he  was  required  to  get  by  heart. 

3.  Method  and  regularity  in  the  things  we  commit  to 
memory  are  necessary  in  order  to  make  them  take  effectual 
possession  of  the  mind,  and  abide  thei'e.  Though  systematic 
learning  is  decried  by  some,  it  is  certainly  the  happiest  way 
to  furnish  the  mind  with  a  variety  of  knowledge. 

Whatsoever  you  w^ould  trust  to  your  memory,  let  it  be  dis- 
posed in  a  proper  method,  connected  well  together,   and 


88  MENTAL  AND   SOCIAL  CULTURE. 

referred  to  distinct  and  particular  heads  or  classes,  both 
general  and  particular. 

4.  A  frequent  review,  and  careful  repetition  of  the  things 
we  would  learn,  and  an  abridgment  of  them  in  a  narrow 
compass  for  this  end,  has  a  great  influence  in  fixing  them  in 
the  memory. 

Even  when  a  person  is  hearing  a  sermon  or  a  lecture,  he 
may  give  his  thoughts  leave  now  and  then  to  step  back  so 
far  as  to  recollect  the  several  heads  of  it  from  the  beginning, 
before  the  lecture  or  sermon  is  finished  :  the  omission  or  the 
loss  of  a  sentence  or  two  among  the  amplifications  of  a  sub- 
ject is  richly  compensated  by  px'eserviug  in  the  mind  the 
method  and  order  of  the  whole  discourse  in  its  most  import- 
ant branches. 

To  fix  in  the  memory  the  discourses  we  hear,  or  what  we 
design  to  speak,  it  is  useful  to  contract  them  into  brief 
comjsends,  and  to  review  them  often.  Lawyers  and  divines 
who  have  need  of  such  assistances,  write  down  short  notes 
or  hints  of  the  principal  heads  of  what  they  desire  to  com- 
mit to  memory  in  order  to  preach  or  plead ;  for  such  abstracts 
or  epitomes  may  be  soon  reviewed,  while  the  several  ampli- 
fying sentiments  or  sentences  will  be  easily  invented  or 
recollected  in  their  proper  places.  The  art  of  shorthand 
writing  is  of  excellent  use  for  this  as  well  as  for  other  pur- 
poses. 

Do  not  plunge  yourself  into  business  or  study,  amusement 
or  reci'eation,  immediately  after  you  have  attended  upon  in- 
struction, if  you  can  well  avoid  it.  Get  time,  if  possible,  to 
recollect  the  things  you  have  heard,  that  they  may  not  be 
washed  away  from  the  mind  by  a  torrent  of  other  occurrences 
or  engagements,  nor  lost  in  the  crowd  or  clamor  of  other 
more  importunate  affairs. 

Talking  over  with  your  companions  the  things  which  you 
have  read,  on  the  first  proper  opportunity  you  have  for  it, 
is  a  most  useful  manner  of  review  or  repetition,  in  order  to 


THE  MEMOEY.  89 

fix  them  ujion  tlie  mind.  Teach  your  younger  friends,  and 
you  will  establish  your  own  knowledge  while  you  communi- 
cate it  to  them. 

5.  Pleasure  and  delight  in  the  things  we  learn  give  great 
;issistance  towards  the  remembrance  of  them.  Whatsoever, 
therefore,  you  desire  that  a  child  should  commit  to  mem- 
ory, make  it  as  jaleasant  to  him  as  possible ;  endeavor  to 
search  his  genius  and  his  temper,  and  let  him  take  in  the  In- 
structions you  give  him  or  the  lessons  you  ap^^oint  him,  as 
far  as  may  be,  in  a  way  suited  to  his  natural  inclination. 

6.  The  memory  of  useful  things  may  receive  considerable 
aid  if  they  are  thrown  into  verse ;  for  the  numbers  and  meas- 
ures and  rhyme  have  considerable  influence  upon  mankind, 
to  make  them  receive  with  ease  the  things  proposed  to 
their  observation,  and  to  preserve  them  longer  in  their  re- 
membrance. How  many  there  are  of  the  common  maxims 
of  human  life  which,  taught  in  early  years  by  the  help  oi 
rhyme,  have  been  like  nails  fastened  in  a  sure  place,  and 
riveted  by  daily  use  ! 

When  you  would  remember  new  things  or  words,  endeavor 
to  associate  and  connect  them  with  some  well-known  words 
or  things  which  are  fixed  and  established  in  your  memory. 
This  association  of  ideas  is  of  great  importance  and  force, 
and  may  be  of  excellent  use  in  many  instances.  One  idea 
which  is  familiar  to  the  mind,  connected  with  others  which 
are  new  and  strange,  will  generally  bring  those  new  ideas 
into  easy  remembrance. 

It  is  also  by  this  association  of  ideas  that  w^e  may  best 
imprint  any  new  idea  upon  the  memory,  by  joining  with  it 
some  circumstance  of  the  time,  place,  or  company  wherein 
we  first  observed  or  learned  it.  When  we  would  recover  an 
absent  idea,  it  is  useful  to  recollect  those  circumstances.  The 
substance  will  many  times  be  recovered  and  brought  to  the 
thoughts  by  recollecting  the  shadow.  A  man  recurs  to  our 
fancy  by  remembering  his  garment,  his  size  or  stature,  his 


90  MENTAL  AND   SOCIAL  CULTURE. 

office  or  employment :  a  beast,  bird,  or  iisli,  by  its  color, 
figure,  or  motion,  by  the  cage,  courtyai'd,  or  cistern  wherein 
it  was  kept. 

To  this  head,  also,  we  may  refer  that  remembrance  of 
names  and  things  which  may  be  derived  from  our  recollec- 
tion of  their  likeness  to  other  things  which  we  know ;  either 
their  resemblance  in  name,  character,  form,  accident,  or  any 
thinjy  that  belono-g  to  them.  An  idea  or  word  which  has 
been  lost  or  forgotten  has  often  been  recovered  by  hitting 
upon  some  other  kindred  word  or  idea  which  has  the  nearest 
resemblance  to  it,  and  that  in  the  letters,  syllables,  or  sound 
of  the  name,  as  well  as  properties  of  the  thing. 

8.  In  cases  wherein  it  may  be  done,  seek  after  a  local 
memory,  or  a  remembrance  of  what  you  have  read  by  the 
side  or  page  where  it  is  written  or  printed,  whether  the 
right  or  the  left,  wdiether  at  the  top,  the  middle,  or  the  bot- 
tom, whether  at  the  beginning  of  a  chapter  or  a  paragraph, 
or  the  end  of  it.  It  is  often  of  advantage,  for  this  rea- 
son, to  accustom  one's  self  to  books  of  the  same  edition; 
and  it  has  been  of  constant  and  special  use  to  divines  and 
others  to  be  furnished  with  several  Bibles  of  the  same  edi- 
tion ;  that  wheresoever  they  are,  whether  in  their  chamber, 
parlor,  or  study,  in  the  younger  or  elder  years  of  life,  they 
may  find  the  chai^ters  and  verses  standing  in  the  same  parts 
of  the  page. 

9.  Let  every  thing  we  desire  to  i-emember  be  fairly  and 
distinctly  written  and  divided  into  periods,  with  large  char- 
acters in  the  beginning ;  for  by  this  means  we  shall  the  more 
readily  imprint  the  matter  and  words  on  our  minds,  and 
recollect  them  with  a  glance,  the  more  remarkable  the  writ- 
ing appears  to  the  eye.  The  sense  of  sight  conveys  ideas  to 
the  mind  better  than  any  other ;  and  what  we  have  seen  is 
not  so  soon  forgotten  as  what  we  have  only  heard. 

Under  this  head  we  may  take  notice  of  the  advantage 
which  the  memory  gains  by  having  the  several  objects  of  our 


SELF-CONTEOL.  91 

learning  drawn  out  into  schemes  and  tables;  matters  ot 
mathematical  science  and  natural  philosophy  are  not  only- 
understood,  hut  preserved  in  the  memory,  by  figures  and 
diagrams.  The  situation  of  the  several  parts  of  the  earth 
are  better  learned  by  one  day's  conversing  with  a  map  or  a 
sea-chart,  than  by  reading  the  description  of  their  situation 
a  hundred  times  in  books  of  geography. 

I  might  add  here,  also,  that  once  writing  over  what  we 
design  to  remember,  and  giving  due  attention  to  what  we 
write,  will  better  fix  it  in  the  mind  than  reading  it  five  times. 
And  in  the  same  manner,  a  learner  may  much  more  speedily 
advance  himself  in  the  knowledge  of  geography  by  drawing 
the  figures  of  all  the  parts  of  the  world  by  imitation,  than 
by  many  days'  survey  of  a  map  of  the  world  so  printed. 


CHAPTEE   XIII. 


OF   SELF-CONTKOL. 


The  ability  of  the  human  mind  to  accomplish  any  peculiar 
result,  is  called  a  fiiculty  or  power :  as  the  faculty  of  reason^ 
or  the  power  oi  judgment. 

These  powers  are  as  numerous  as  the  capabilities  of  the 
mind ;  but  for  our  present  purposes  they  may  be  regarded  as 
belonging  to  three  classes — the  passions,  the  reason,  and  the 
moral  sense.  Each  of  these  classes  has  its  own  laws  of 
growth  and  action. 

The  passions  are  those  elements  of  our  natures  which  ex- 
press themselves  in  the  words,  I  want,  and  which  incite  us 
to  labor  to  attain  what  we  desire.  If  we  had  no  wants  there 
would  be  no  incentive  to  action,  as  we  can  hardly  conceive 


92  MENTAL  AND   SOCIAL  CULTUKE. 

of  a  person's  laboring  to  accomplish  something  when  he 
wants  nothing. 

Reason  is  that  jiower  of  the  mind  which  expi*esseg  itself  in 
the  words,  I  think.  We  often  think  in  obedience  to  our 
wants,  but  the  wanting  and  the  thinking  are  very  distinct 
and  different  states  of  mind.  Wants  arise  chiefly  from  the 
relation  of  mind  and  body;  but  thoughts  seem  almost 
wholly  indef)endent  of  any  such  relation. 

Moral  sense  is  our  perception  of  right  and  wrong.  Though 
in  many  cases  it  is  very  similar  to  reason,  all  intelligent 
minds  readily  distinguish  between  thinking  and  the  sense  ot 
guilt,  when  we  have  done  wrong. 

In  the  natural  growth  of  mind,  these  three  classes  of  facul- 
ties do  not  manifest  themselves  at  the  same  time,  nor  with 
equal  force.  Mental  growth  consists  both  in  the  extension 
of  the  powers  already  possessed,  and  in  the  awakening  of 
new  ones. 

First  in  order  come  the  passions.  In  early  life  the  mind  is 
led  chiefly  by  its  wants.  Active,  energetic,  full  of  life  and 
vivacity,  with  novelty  and  interest  attaching  to  every  thing 
its  eyes  behold  or  its  ears  arrest,  childhood's  wants  are  in- 
cessant and  endless ;  whilst  its  powers  of  thought  are  feeble, 
and  its  sense  of  right  indistinct.  Plence  childhood  rushes 
heedlessly  in  the  pursuit  of  what  it  desires,  to  think  of  it 
only  when  too  late,  and  to  frame  e3£;cuses  only  when  the  deed 
is  done. 

In  assigning  mental  tasks,  this  constitution  of  the  early 
mind  should  never  be  overlooked.  The  child  has  a  retentive 
memory  of  names  and  forms,  with  but  little  mental  power ; 
and  hence  such  studies  as  involve  any  extent  of  reasoning  or 
of  the  application  of  laws  or  principles,  are  wholly  unsuited 
to  children,  because  wholly  beyond  their  powers. 

The  facts  of  geography,  of  animal  and  vegetable  life,  of 
the  sciences,  and  of  the  use  of  words,  are  readily  learned, 
and  with  much  interest ;  but  the  committing  to  memory  of 


SELF-CONTROL.  98 

rules,  and  attempts  at  their  application,  are  not  only  useless 
but  discouraging  and  harmful,  because  the  faculties  needed 
in  such  exercises  are  yet  undeveloped. 

Still  greater  care  is  needed  in  the  culture  of  the  moral 
sense.  In  the  administration  of  discipline,  it  is  of  the  ut- 
most importance  that  the  question  at  issue  should  be  fully 
within  the  grasp  of  the  child's  feeble  and  uncertain  moral 
perceptions.  No  greater  wTong  can  be  done  to  a  child  than 
to  inflict  punishment  for  an  act  of  the  nature  of  which  it  has 
no  distinct  rmpression.  What  may  appear  clearly  wrong  to 
us,  may  be  very  indistinctly  so  to  them,  and,  perhaps,  only 
so  because  it  is  forbidden.  It  is  instruction  and  encourage- 
ment that  the  young  need  more  than  chastisement.  Punish- 
ment, where  the  AATong  is  not  fully  and  clearly  felt,  awakens 
no  moral  sentiment — it  begets  merely  fear  and  hatred.* 

The  passions  being  thus  the  most  powerful  of  our  early 
impulses,  it  is  to  be  expected  that  children  will  frequently 
yield  to  them  in  opposition  to  reason  and  conscience ;  nor 
will  the  considerate  teacher  or  pai'ent  overlook  this  in  his 
judgment  upon  the  faults  and  failings  of  the  young. 

Secondly.  With  the  advancing  years  of  youth,  the  powers 
of  reason  and  moral  sense  are  more  completely  unfolded. 
But  passion,  powerful  through  years  of  growth,  does  not 
readily  relinquish  its  supremacy,  but  often  impels  us  towards 
actions,  against  the  voice  of  judgment  and  the  remonstrance 
of  conscience. 

The  contest  between  these  conflicting  elements  of  our 
nature  determines,  to  a  large  extent,  the  shape  of  our  after- 
lives. On  the  one  side,  we  are  bidden  to  follow  the  blind 
impulses  within  us,  to  eat  and  drink  at  the  caprice  of  appe- 
tite, to  take  our  ease  at  the  behest  of  idleness,  to  accumulate 


*  "  I  have  never  observed  other  efTects  of  whipping,  than  to  render 
childi'en  more  cowardly  or  more  wilful  aud  obstinate." 

MONTAIGKE. 


94  MENTAL  AND   SOCL\L  CULTURE. 

at  the  command  of  avarice,  or  to  do  harm  at  that  of  revenge;] 
while  on  the  other  hand,  we  are  counselled  to  act  with  wisi 
dom,  and  to  follow  the  inflexible  rule  of  right.  If  we  yield! 
to  the  former,  life  is  open  to  every  excess  and  every  misfor- 
tune ;  but  if,  with  persistent  resolution,  we  determine  to  be 
guided  by  the  higher  elements  of  our  being,  all  that  is  good 
and  desirable  in  human  life  will  be  placed  within  our  grasp. 

This  ability  or  power  to  hold  the  jjassions  and  appetites  in 
check,  and  to  listen  to  the  suggestions  of  our  higher  facul- 
ties, is  self-control. 

Want  of  self-control  is  therefore  a  failure  to  guide  and 
direct  ourselves,  and  is  the  giving  up  to  be  governed  by  in- 
stincts which  are  bestowed  as  guides  only  for  childhood. 

If  on  the  jjassing  away  of  this  early  stage  of  life,  we  do 
not  install  as  supreme  the  newer  powers  conferred  upon  us, 
we  remain  children  in  mind,  acting  with  childish  wisdom, 
and  led  by  childish  impulses,  whatever  our  years  and  how- 
ever mature  our  bodies, 

A  successful  or  a  noble  life  under  such  circumstances  can 
no  more  be  expected  than  a  safe  voyage  across  the  ocean 
with  a  child  at  the  helm. 

How  shall  youth  attain  to  this  self-control?  Few  ques- 
tions of  greater  importance  can  demand  our  attention. 

First.  The  elements  of  our  natures,  denominated  passions 
and  appetites,  are  not  to  be  regarded  as  bad,  vicious,  or 
wicked,  but  as  good,  useful,  and  necessary.  They  are  bene- 
ficial, however,  only  when  under  control,  and  in  their  proper 
places.  They  are  like  fire,  without  which  life  could  hardly 
be  sustained,  but  which,  if  it  once  gets  the  mastery,  carries 
ruin  and  devastation  with  it. 

Anger  is  the  natural  resentment  the  child  feels  at  insult  or 
injury,  and  in  obedience  to  which,  instantly  flies  at  the 
oflender  for  punishment.  In  maturity,  the  resentment  at  the 
offence  is  the  same,  but  instead  of  yielding  to  the  passion, 
we  consider  how  and  to  what  extent  it  is  best  to  administer 


SELF-CONTROL.  95 

punishment,  having  in  view  both  onr  own  future  safety  and 
the  benefit  of  the  oftender. 

Second.  It  is  to  be  remembered  tliat  these  powers  were 
given  us  to  act  just  as  tliey  do,  and  to  be  controlled  just  as 
they  are  controlled  by  the  wise  and  good.  However  strong 
they  may  be,  therefore,  and  however  often  they  get  the  ad- 
vantage, they  were  designed  to  be  subservient  to  the  other 
faculties,  and  can,  with  due  care,  always  be  brought  into 
subjection.  Let  no  youth,  even  for  a  moment,  suppose  that, 
however  hasty  or  violent  his  disposition,  it  cannot  be  brought 
fully  within  his  management.  This  untamed  spirit  within 
us  is  like  that  in  the  untamed  colt,  Avhich  under  judicious 
training  is  softened  down  into  the  kind,  gentle,  and  willing 
companion  of  man.  We  must,  however,  not  expect  too 
much  at  once ;  we  must  be  patient,  and  be  content  with 
gradual  improvement. 

Third.  It  being  settled  that  this  part  of  our  mental  nature 
is  of  the  utmost  value,  and  that  it  was  intended  to  act  in 
obedience  to  the  other  parts,  we  must  resolutely  resolve  to 
bring  it  into  such  obedience  without  delay.  Such  a  resolu- 
tion firmly  made,  and  persistently  carried  out,  never  fails. 
It  is  true  that,  under  severe  provocation,  we  may  sometimes 
forget  ourselves  and  yield  to  passion,  yet  if  we.  persevere, 
we  shall  ultimately  be  rewarded  with  complete  victory. 

Fourth.  Practical  suggestions. 

1.  When  about  to  do  any  act,  let  the  first  question  be,  Is 
it  right  f  If  it  is  not  clearly  right,  let  that  be  the  end  oi 
it.  If  it  meets  the  approval  of  our  moral  sense,  so  that  we 
feel  assured  it  is  right,  it  then  appeals  to  our  judgment  to 
determine  whether  it  is  wise  or  judicious.  And  when  we 
feel  it  both  right  and  judicious,  we  are  then  prepared  to  con 
sider  the  question,  "  How  is  it  to  be  accomplished  ?" 

Thus  if  we  are  confronted  in  a  secluded  place  by  a  ruffianly 
looking  man,  we  may  be  aj^prehensive  that  he  means  to  do 
us  harm ;  yet  upon  a  mere  suspicion  we  should  not  feel  that 


96  MENTAL  AND   SOCIAL  CULTURE. 

we  had  a  right  to  injure  or  disable  him.  But  if  he  should 
demand  our  money,  we  should  at  once  recognize  our  right  to 
resist  the  robbery  by  any  injury  we  might  inflict,  even  to  the 
taking  of  his  life.  But  if  he  held  a  loaded  pistol,  and  we  had 
none,  we  should  feel  that  though  we  had  an  unquestioned 
right  to  resist,  it  would  not  be  jiidicious  under  the  ch-cum- 
stances.  But  if  we  also  had  a  loaded  pistol  in  our  pocket, 
the  question  then  fairly  before  us  would  be,  how  to  manage 
to  discharge  ours  first. 

And  this  is  the  order  in  which  we  should  meet  every  pro- 
posed act:  1.  Is  it  right?  2.  Is  it  wise?  3.  How  is  it  to  be 
done  ? 

2.  When  we  are  conscious  that  we  have  done  wrong,  we 
ought  frankly  to  admit  to  ourselves  that  it  is  wrong,  and 
resolve  to  avoid  similar  error  hereafter.  It  is  well,  also,  for 
us  to  consider  how  we  came  to  be  led  into  the  error,  that  we 
may  learn  to  be  on  our  guard.  If  we  have  injured  any  one 
in  our  hasty  action,  either  in  good  name  or  property,  we 
ought  promptly  to  express  our  regret,  and  repair,  as  far  as 
possible,  the  injury  done. 

The  following  incident  in  General  Washington's  early 
life  well  illustrates  his  power  of  self-control.  Being  in  the 
mai'ket-place  at  Alexandria,  some  words  passed  between  him 
and  a  butcher,  whereupon  the  latter  dealt  him  a  blow  that 
felled  him  to  the  ground.  Washington  immediately  with- 
drew; but  on  next  market-day,  making  his  way  to  the 
butcher,  said,  "  I  have  been  thinking  of  the  occurrence  be- 
tween us  here  on  last  market-day,  and  have  come  to  apologize 
to  you  for  tohat  I  saicV 

Whilst  most  persons  would  have  thought  only  of  retalia- 
tion for  the  indignity,  Washington  thought  chiefly  of  his  own 
acts.  He  was  unwilling  that  any  wrong  which  he  had  com- 
mitted should  remain  unrejiaired,  however  great  the  wrong 
done  him. 

This  power  of  self-control  lay  at  the  foundation  of  that 


SELF-CONT      L.  97 

character  which  made  the  American  people  feel  that  it  was 
safe  to  trust  their  liberties  with  him.  Solomon  says :  "  He 
that  ruleth  his  spirit,  is  mightier  than  he  that  taketh  a  city." 

3.  If  we  have  been  wronged  by  another,  we  should  guard 
against  cherishing  a  spirit  of  revenge.  We  may  properly 
desire  to  punish  him,  or  have  him  punished,  yet  only  so  far 
as  to  insure  his  good  behavior  hereafter.  If,  howcA-er,  he 
comes  to  us  and  exjjresses  his  regret,  and  endeavors,  as  far 
as  is  jiossible,  to  repair  the  injury  done,  we  ought  readily  and 
cheerfully  to  forgive  him,  and  dismiss  all  unkindly  feeling. 
We  must  never  forget  that  we  are  to  forgive  as  we  hope  to 
be  forgiven. 

4.  If  in  an  unguarded  moment,  under  esj^ecial  provoca- 
tion, anger  should  overcome  us,  the  great  rule  then  is.  Do 
nothing,  say  nothing. 

We  may  not,  under  unlooked-for  attacks,  always  be  able 
to  control  our  impulses  of  resentment,  but  we  can  control 
our  actions  and  our  words.  The  great  rule  of  safety  in  such 
moments  is,  "  In  anger  do  nothing." 

Xot  only  do  nothing  and  say  nothing,  but  make  no  reso- 
lutions. Hold  your  mind  in  a  state  of  inaction  until  it  is 
restored  to  its  wonted  placidity. 

It  is  related  of  Plato,  one  of  the  wisest  of  the  Greeks,  that 
being  displeased  with  a  servant  on  one  occasion,  he  was  about 
to  chastise  him,  when  he  bethought  himself  that  he  was 
angry.'  Instantly  checking  himself,  he  stood  with  his  hand 
raised  as  in  the  act  of  strikinci;.  A  friend  seeino-  him  a  lonsc 
time  in  that  position,  asked  him  why  he  stood  thus  ?  Plato 
replied,  "  I  am  punishing  an  angry  man." 

5.  When  irritating  or  offensive  words  are  addressed  to  us, 
it  often  requires  the  greatest  self-possession  and  forbearance 
not  to  rejDly  in  a  similar  temper ;  yet  it  is  a  very  poor  reason 
why  we  should  bc'  rude  or  ill-mannered,  because  another  is. 
Never  return  insult  for  insult,  or  railing  for  railing.  Let 
your  inflexible  rule  be,  never  to  make  a  reply  under  provoca- 

5 


98  MENTAL  AND  SOCUL  CULTUEE. 

tiou  or  excitement:  however  much  we  may  feel  injured  or 
wi'onged,  it  w^ill  bring  no  relief  to  know  that  we  have  also 
debased  ourselves.  When  we  have  become  calm,  and  have 
had  sufficient  time  for  thought,  then  we  may  make  such 
reply  as  may  seem  fitting. 

6.  A  very  common  form  of  want  of  self-control  is  exhibited 
in  jjeevishness,  fretfulness,  and  iri'itability.  Many  persons 
yield  to  these  childish  feelings  without  ever  seeming  to  use 
the  least  effiart  to  correct  them.  Life  is  full  of  unlooked-for 
events,  undesirable  as  well  as  desirable.  To  the  ungoverned 
mind,  the  imdesirable  become  constant  sources  of  annoyance 
and  irritation ;  but  to  the  well-regulated  and  disciplined  they 
come  with  no  power  to  disturb  or  disquiet.  It  is  the  jsart  of 
wisdom  to  look  for,  to  expect,  and  to  prepare  for  these  petty 
occurrences  as  a  part  of  our  daily  life. 

It  may  aid  us  somewhat  in  correcting  this  fretful  disposi- 
tion to  recollect  that  if  the  event  had  occurred  as  we  desired, 
the  result  might  have  been  far  worse  than  now. 

Another  good  rule  is  to  refrain  from  ex23ressing  our  ill- 
feeling,  to  hold  it  in  check,  while  we  seek  some  benefit  likely 
to  accrue  from  what  has  displeased  us. 

7.  Learn  to  see  the  good  in  every  event  and  person,  and 
to  cover  the  evil.  Tliis  is  a  most  invaluable  rule.  Every 
individual  and  every  object  has  deficiencies  as  well  as  excel- 
lencies ;  and  inasmiach  as  the  contemj^lation  of  virtue  and 
excellence  induces  the  same  qualities  in  the  beholder,  it  is  of 
the  greatest  advantage  to  gain  the  power  of  discovering  the 
good  in  every  person  and  every  action.  Scarcely  less  valu- 
able is  the  desire  not  to  discern  the  evil. 

8.  Never  speak  of  the  faults  or  follies  of  others.  If  it  is 
undesirable  to  know  their  weaknesses,  much  more  so  is  it 
to  display  them  before  the  public.  There  are  few  less  envi- 
able persons  than  those  who  busy  themselves  in  picking 
flaws  in  the  characters  of  their  associates  and  companions. 
There  "^are  few  more  despicable ;    yet  the   greatest  care  is 


A  CHEERFUL  DISPOSITION.  99 

needed,  lest  we  ourselves  do  what  we  so  much  despise  in 
others. 

Finally,  be  not  discouraged  by  frequent  failures.  Recollect 
that  the  impulses  which  you  are  endeavoring  to  check  are 
naturally  the  strongest  in  youth,  and  will  most  likely  often 
overcome  your  good  resolutions,  but  that  every  effort  at  con- 
trol makes  them  weaker  and  these  stronger,  and  that,  ulti- 
mately, if  you  persevere,  these  will  obtain  complete  ascend- 
ency. But  there  must  be  a  resolute  perseverance,  a  deter- 
mination to  be  governed  no  longer  by  these  inferior  impurses. 

These  efforts  are  like  those  of  the  skater,  who,  when  he 
first  steps  upon  the  ice,  finds  that  every  time  he  moves  his 
foot  he  is  likely  to  fill,  and  in  spite  of  every  precaution  and 
care,  he  is  sometimes  unable  to  prevent  it ;  yet  with  every  fall 
and  eveiy  slip,  he  learns  better  how  to  use  the  skates  and  to 
keep  in  j^osition,  till  at  last,  by  these  very  exercises,  he  be- 
comes master  of  the  new  circumstances,  and  ^\'ith  them,  of 
all  the  additional  powers  and  pleasures  they  bring. 


CHAPTEE  XIV. 


A    CHEERFUL    DISPOSITION 


The  amount  of  happiness  which  a  man  experiences  in  this 
life,  depends  more  upon  the  condition  of  his  mind  than  upon 
his  outward  circumstances.  Plappiness  can  exist  only  in  a 
contented  mind ;  and  contentment  comes  neither  of  wealth 
nor  poverty,  but  of  the  ability  to  be  satisfied  with  what  we 
have. 

The  positions  to  which  we  are  born  are  exceedinglj'-  diverse, 
but  not  the  amount  of  happiness  to  which  we   are   heirs. 


100  MENTAL  AND  SOCIAL  CULTUEE. 

Whether  we  are  children  of  luxury  or  want,  of  ease  or  toil, 
there  is  far  less  difference  in  the  amount  of  actual  enjoyment, 
than  these  diverse  conditions  would  seem  to  indicate. 

The  great  sources  of  happiness  are  health,  home,  and 
friends ;  but  the  amount  of  happiness  enjoyed  depends  alto- 
gether upon  the  mind.  A  contented  and  cheerful  disposition 
finds  haj^ijiness  in  the  coarsest  fare,  the  lowliest  cot,  and  in 
the  simplest  acts  of  kindness ;  but  neither  elegance  nor  ease 
can  bring  pleasure  to  one  that  is  not  contented. 

Thus  it  appears  that  the  greatest  amount  of  happiness  of 
which  our  lives  are  capable,  is  to  be  attained  by  the  culture 
of  the  mind,  and  not  by  the  accumulation  of  wealth. 

Life  is  an  unceasing  effort  to  gain  hapj)iness  and  to  avoid 
misery ;  but  if  in  all  our  toil  we  seek  for  happiness  at  the 
wrong  source,  we  can  hope  for  little  else  than  disappoint- 
ment. The  cultivation  of  a  cheerful  and  contented  mind  is 
an  element  of  education  that  should  not  be  left  uncon- 
sidered. 

The  leading  quality  of  such  a  mind  is  a  readiness  to  be 
pleased  with  the  events  of  life  as  they  come — a  j)romptness 
to  find  the  good  in  every  occurrence. 

We  are  constantly  laying  plans  for  the  future — what  we 
shall  do  to-morrow,  or  next  week,  or  next  year.  Some  of  our 
plans  succeed ;  many  fail.  Many  events  occur  against  our 
wishes — our  cherished  schemes  are  overthrown.  Now,  as  it 
is  imj)Ossible  for  us  to  prevent  these  results,  it  is  the  part  of 
wisdom  to  accept  them  readily  and  cheerfully. 

We  should  reflect  that  our  plans  may  not  have  been  the 
best :  that  they  might  have  brought  evils  which  we  had  not 
foreseen :  that  what  has  occurred  may  in  the  end  prove  to  be 
better  than  that  which  we  jsroposed. 

Thus  shall  we  learn  the  great  lesson  of  cheerful  content- 
ment amid  life's  ever-changing  scenes. 

But  there  are  some  dispositions  which,  either  through 
natural  tendency  or  want  of  proper  training,  cannot  thus 


A  CHEEEFUL  DIsrOSITION.  101 

readily  yield  to  unlooked-for  events,  nor  readily  give  up  tlieir 
cherislied  designs. 

Such  is  the  foreboding  disposition,  which  is  always  antici- 
pating evil — always  fearing  something  will  turn  out  ill. 

It  is  true  that  we  do  not  enjoy  unmixed  good.  Evil  is 
ever  at  hand  to  be  guarded  against  the  best  we  can.  But 
when  due  care  is  exercised,  most  of  the  events  of  life  are 
good;  and  we  are  justified  in  trusting  that  those  which  are 
to  happen  will  also  be  good:  not  in  assuming  that  evil  is 
continually  at  hand.  To  appreh.cnd  evil  where  there  is  no 
just  ground  for  it,  is  only  to  make  ourselves  ministers  of  un- 
happiness  to  ourselves  and  to  others. 

There  are  those  in  every  community  who  believe  them- 
selves upright  and  praiseworthy,  who  seem  to  think  it  their 
duty  to  abate  every  pleasure,  to  mingle  bitter  with  every 
sweet,  and  to  throw  doubt  over  every  fair  j^rospect,  lest 
others  should  enjoy  too  much.  How  much  happiness  do 
they  destroy,  both  for  themselves  and  others!  How  many 
hearts  do  they  make  sad,  which  they  might  have  filled  with 
delight ! 

Another  undesirable  disposition  is  the  morose,  which,  when 
it  is  once  agitated  or  angered,  cannot  or  does  not  readily  be- 
come restored  to  quiet  or  kindliness.  When  disturbed  by 
any  little  circumstance,  it  remains  for  hours,  perhaps  for 
days,  sullen  and  implacable.  It  will  be  pleased  with  nothing. 
Such  a  disposition  is  called  sullen,  wilful,  or  obstinate. 

The  correction  of  this  habit  is  attended  with  some  diffi 
culty,  and  requires  earnest  and  persistent  efforts. 

First.  It  will  aid  in  this  endeavor,  to  turn  away  the  mind 
from  contemplating  the  cause  of  the  disquiet.  Let  it  be 
engaged  with  something  that  will  divert  it  wholly — that  will 
du-ect  it  into  a  new  and  agreeable  channel. 

If  some  one  has  displeased  you,  or,  as  you  may  think,  in- 
jured you,  instead  of  bandying  words,  leave  him  and  seek 
other  and  more  congenial  companions,  not  to  recount  and 


102  MENTAL  AND   SOCIAL  CULTUEE. 

brood  ovei'  tlie  unpleasantness,  but  to  enter  upon  new  scenes 
and  pleasures  •with  them.  Avoid  trouble  as  much  as  possible. 
When  it  does  come,  bury  it  without  delay,  and  leave  it  with- 
out a  remembrance.     Never  recall  it. 

Second.  The  counsel  of  a  judicious  friend  will  be  found  an 
invaluable  aid.  We  must  get  the  courage  and  resolution  to 
say  to  our  friend  :  "I  desire  to  improve  my  disposition  ;  you 
will  do  me  a  great  kindness  if  you  will  aid  me  in  the  attempt, 
by  advising  me  when  I  come  to  you.  Tell  me  just  what  I 
ought  to  do :  I  will  try  to  gain  sufficient  self-control  to  do  as 
you  say." 

It  will  require  no  small  degree  of  resoluteness,  when  in 
this  unamiable  mood,  to  go  to  such  a  friend  and  say,  "  Tell 
me  now  what  I  must  do  to  restore  my  mind  to  quietness." 

Another  disposition  of  like  nature  is  the  discontented, 
which  is  never  satisfied  with  what  it  has,  or  what  it  is,  but  is 
ever  wishing  for  something  else,  something  diiferent. 

If  the  weather  be  fair,  it  wishes  it  would  rain :  if  it  rains, 
it  longs  for  sunshine.  No  one  is  fast  enough  or  slow  enough : 
nothing  ever  goes  just  right. 

Such  a  state  of  mind  arises,  not  because  the  things  around 
US  are  good  or  bad,  but  from  a  habit  of  fault-finding.  It  is 
an  unenviable  quality,  and  makes  its  possessor  the  most  un- 
desirable of  companions.  It  has  no  excuse,  and  is  entitled 
to  no  forbearance. 

The  only  rule  in  such  a  case  is  the  emphatic  one — stop  it 
at  once. 

To  assist  the  young,  who  sometimes  find  it  difficult  to 
carry  out  their  good  resolutions,  it  may  be  suggested : 

1.  Never  mention  the  ills  you  exj^ect  or  endure,  unless 
they  are  so  great  as  really  to  demand  aid  and  sympathy. 
Most  of  our  fancied  ills  quickly  die  of  neglect ;  Avliile  nothing 
encourages  their  growth  like  attention.  Spealdng  of  them 
only  renders  others  unhappy,  as  well  as  ourselves. 
,     2.  Cultivate  the  habit  of  looking  upon  the  benefits  and 


A  CHEERFUL  DISPOSITION.  103 

advantages  of  youi*  present  condition  and  circumstances. 
Consider  how  much  less  they  might  have  been,  and  how 
mucli  greater  they  are  than  those  of  thousands. 

3.  Recollect  that  the  distant  always  appears  fairer  than 
that  near  at  hand ;  and  what  we  desire,  fairer  than  what  we 
possess.  Yet,  should  we  gain  what  we  wish  for,  we  miglit 
find  it  less  desirable  than  what  we  now  have. 

Let  us  consider  the  grounds  for  our  being  contented  and 
cheerful. 

The  chief  Avants  of  mankind  are  health,  food  and  clothing, 
and  friends.  If  we  have  not  Jiealth,  if  we  sa-ffer  hodlli/  want, 
if  we  are  friendless,  it  is  iai})0ssible  for  us  not  to  be  dis- 
quieted and  unhappy. 

What,  then,  are  the  reasonable  expectations  of  the  young 
in  these  resj^ects '? 

1.  With  regard  to  health,  the  youth  should  know  that  the 
natural  condition  of  man  is  freedom  from  disease,  that  sick- 
ness comes  as  accidents  come ;  that  as,  by  foresight  and  care, 
the  latter  may,  in  most  cases,  be  avoided,  so  health  may,  by 
the  same  means,  be  to  a  great  extent  preserved. 

The  body  is  a  complicated  and  delicate  machine,  yet  it  sel- 
dom fails  in  any  of  its  numerous  powers,  and  then  only  from 
abuse  or  neglect.  If  pi'operly  cared  for,  and  not  overbur- 
dened, it  will  serve  us  many  years  without  com^^laint. 

2.  As  to  our  physical  wants,  food  and  clothing,  the  great 
law  of  the  animate  creation  seems  to  be,  siqyerahundance  ;  by 
which  is  meant,  that  every  being  is  supplied  with  more  than 
is  needed  to  sustain  life.  A  man  can  produce  with  his  hands 
more  than  he  can  consume.  Hence  well-directed  labor  must 
always  result  in  accumulation,  and  this  accumulation  is  the 
basis  of  wealth. 

It  appears,  therefore,  that  he  who  enters  upon  the  honest 
toil  of  each  day,  with  a  faitliful,  trusting  heart,  may  look,  in 
due  time,  for  a  competence. 

Let  him  do  his  part  faithfully  and  well,  witliout  anxious 


104  MENTAL  AND   SOCIAL  CULTURE. 

"  tliouglit  for  the  nioiTOM*,"  in  the  trust  that  Providence  will 
reward  liis  toil. 

])Ut  it  is  necessary  it  shoidd  be  done  well.  "Whatever  you 
do,  do  it  welL  Success  never  comes  of  "svork  half  done  or  ill 
done.  Be  not  anxious  to  do  many  things.  "  Jack  of  all 
trades  and  good  at  none,"  is  a  homely  proverb,  but  true. 
Learn  to  do  some  one  thing  well ;  it  matters  little  what  it  is, 
only  do  it  loell,  and  you  need  never  have  any  fears  about 
success. 

3.  As  to  friends :  we  are  so  constituted  that  we  instinctively 
give  appi'obation  to  amiability  and  generosity,  and  to  with- 
hold it  from  selfishness.  As  a  natural  result,  each  person  has 
as  many  friends  as  he  is  worthy  of.  If  we  are  considerate  of 
the  wants  and  happiness  of  others,  if  we  seek  to  aid  them, 
and  to  add  to  their  pleasure,  we  shall  never  want  for  friends. 
But  if  we  are  ever  looking  to  our  own  advancement  or  profit 
or  pleasure,  neglectful  of  the  feelings  and  enjoyment  of 
others,  few  hearts  will  incline  towards  us,  and  those  few  even 
will  hardly  give  us  friendship  that  we  can  trust  in  time  of 
need. 

From  these  considerations  we  draw  the  conclusion  that, 
with  due  care  for  the  body,  with  a  willingness  for  honest 
toil,  and  a  kindly  regard  for  others,  it  is  the  order  of  Provi- 
dence tliat  we  should  possess  health,  abundance.,  and  friends. 

Created  under  such  laws,  it  would  seem  peculiarly  out  of 
place,  and  inexcusable,  for  man  to  cherish  or  even  to  give 
way  to  anxiety  and  discontent.  It  would  seem  to  be  little 
less  than  distrust  of  divine  goodness  and  care. 

Every  indication  within  and  around  iis  points  to  a  cheerful 
and  contented  frame  of  mind,  as  most  accej^table  to  our  Cre- 
ator, most  beneficial  to  society,  and  most  advantageous  to 
ourselves. 


POLITENESS.  105 


CHAPTER    XV. 

POLITENESS. 

In  society,  each  individual  is  esteemed  in  proportion  to  the 
pleasure  he  bestows  upon  others ;  or,  in  other  words,  to  the 
extent  he  renders  himself  agreeable  ;  and  hence,  every  per- 
son desires  to  possess  as  pleasing  an  address  and  manner  as 
possible.  We  are  conscious  of  pleasure  when  we  listen  to  re- 
fined conversation,  or  behold  elegant  manners,  or  when  we 
think  others  observe  them  in  ourselves.  This  pleasure  is  the 
origin  and  chief  bond  of  polite  intercourse.  The  elegant  and 
refined  are  always  sought  by  those  of  like  sentiments,  be- 
cause both  are  mutually  made  happier.  As  has  been  well 
said,  "  good  manners  are  a  perpetual  letter  of  introduction," 

On  the  other  hand,  want  of  politeness  is  always  regarded 
as  discreditable.  Wealth  or  family  influence  may  introduce 
an  unpolished  person  to  the  cultivated,  but  he  is  simply  tol- 
erated, not  wekomcd.  He  is  not  welcomed,  because  he  can- 
not add  to  their  peculiar  pleasure.  And  more  than  this,  the 
rudeness  and  awkwardness  of  the  ill-mannered  strike  so 
harshly  upon  refined  sensibilities  as  to  be  positively  disa- 
greeable. The  exclusiveness,  therefore,  of  polite  society  is 
nothing  more  than  the  exclusion  of  those  who  are  likely  to 
add  nothing  to  its  jjleasure,  or  whose  rudeness  would  destroy 
it.  The  doors  to  social  elegance  are  ojDen  wide,  and  a  wel-. 
come  awaits  every  one  who  is  capable  of  augmenting  social 
pleasure. 

But  there  is  much  indistinctness  and  error  in  the  popular 
opinion  of  the  nature  of  politeness,  and  consequent  misappre- 
hension of  its  proper  culture.     It  is  regarded  more  as  a  gift 


106  MENTAL  AND   SOCIAL  CULTUEE. 

of  nature  tliau  as  an  acquirement  obtained  by  effort ;  more 
as  an  accomplishment  of  body  than  of  mind. 

We  shall  find,  howeA^er,  upon  examination,  that  politeness 
is  as  truly  an  acquisition  to  be  gained  by  study  and  effort,  as 
is  the  ability  to  produce  good  music.  In  either  case  the 
natural  talent  may  be  more  or  less  developed,  but  in  both 
alike  must  there  be  a  clear  knowledge  of  principles,  and  the 
application  of  them  with  faithful  and  assiduous  practice.  To 
look  for  politeness  from  the  careless  and  inattentive,  is  as  ir- 
rational as  to  look  for  music  from  one  that  never  touched  an 
instrument. 

Politeness  is  good-nature  expressed  with  refinement. 

From  this  definition  it  appears  that  politeness  involves  two 
elements — a  state  of  mind  and  a  mode  of  expression. 

It  is  a  mistake  to  consider  politeness  as  having  reference 
only  to  the  mode  of  expression  or  address.  That  mere  cere- 
monious attention,  however  unexceptionable,  is  not  accepted 
as  genuine  courtesy,  is  evident  from  the  terms  applied  to 
it.  It  is  characterized  as  hollow,  insincere,  or  forced.  We 
accept  nothing  as  courteous  which  is  wanting  in  heart,  noth- 
ing done  for  mere  show.  Every  act  which  would  lay  claim 
to  being  polite  must  be  prompted  by  an  obliging  disposition. 

To  acquire  this  good-nature,  this  obliging  disposition,  some 
attention  to  our  modes  of  thought  and  feeling  is  requisite. 

One  of  the  first  elements  of  good-nature  is  generosity — a 
regard  for  others.  A  generous  nature  esteems  the  happiness 
of  another  equally  with  its  own ;  and  where  all  have  a  com- 
mon right,  is  willing  that  others  should  share  equally  with 
itself  It  cannot  enjoy  a  pleasure  purchased  at  the  expense 
of  another.  Whilst  seeking  its  own  happiness,  it  cannot  be 
anmindful  of  that  of  its  fellows.  It  stands  in  entire  contrast 
to  that  sjiirit  which  is  ever  looking,  for  self;  which  never 
cares  for  others,  never  sacrifices  a  pleasure  in  their  behalf, 
never  accommodates  itself  to  others;  which  wants  the  first, 
the  best,  and  the  most ;  whicli  loves  "  the  uppermost  rooms 


POLITENESS.  107 

at  feasts,  and  cliicf  scats  in  the  synagogues."  Such  a  spirit 
is  utterly  repugnant  to  true  notions  of  politeness.  We  can 
grant  no  approval  to  actions  begotten  of  such  sentiments, 
however  graceful  or  punctilious. 

But  more  than  this :  true  generosity  is  not  satisfied  with 
simple  justice,  with  merely  giving  others  an  equal  oppor- 
tunity ;  it  takes  a  pleasure  in  assisting  them  in  their  purposes 
and  pursuits.  It  is  not  indifferent  to  the  success  or  failure  of 
an  individual,  because  a  stranger;  it  is  regardful  of  the 
wants  of  the  weak,  the  infirm,  and  the  helpless ;  and  finds  its 
own  reward  in  the  attempt  to  make  others  happier. 

Such  generous  consideration  for  others  always  challenges 
our  admiration  and  esteem.  We  feel  it  to  be  the  oifsprijig  of 
a  noble  heart.  It  needs  but  to  express  itself  gracefully  to 
win  the  meed  of  true  courtesy. 

Vie  must  exercise  due  care,  however,  that  this  interest  for 
our  fellow-beings  does  not  degenerate  into  inquisitiveness  or 
meddlesomeness.  Assisting  them  in  their  present  circum- 
stances does  not  imply  any  right  of  inquiry  into  their  per- 
sonal histoiy  or  their  future  plans.  Who  an  individual  may 
be,  what  his  business,  whence  he  came,  or  whither  he  is  go- 
ing, is  no  part  of  our  concern,  unless  such  information  is 
directly  connected  with  the  assistance  we  projjose  to  render. 

If  a  gentleman  should  assist  an  invalid  or  a  lady  in  alight- 
ing from  a  rail-car,  he  might  with  great  pro]3riety  ask  if  he 
could  be  of  any  further  service ;  but  it  would  be  great  rude- 
ness, on  no  other  acquaintance,  to  make  inquiry  as  to  their 
names  or  business. 

Learn  not  to  be  disturbed  at  the  minor  faults  of  individuals. 
"No  human  being  is  perfect.  We  have  our  faults,  others  have 
theirs.  We  must  excuse,  as  we  hope  to  be  excused.  We 
shall  every  day  meet  many  disagreeable  things,  even  in  our 
best  friends.     It  is  a  great  lesson  to  learn  not  to  see  them. 

Sj^ecial  care  should  be  taken  never  to  observe  personal 
deformities  or  defects.     A  person  may  unfortunately  possess 


108  MENTAL  AND   SOCLVL  CULTURE. 

gome  irregularity  of  shape,  of  limb  or  face,  or  some  pecul; 
arity  of  manner  or  sj)eech.     To  permit  our  attention  to  bv 
(Ira^vn  to  any  such  singularity  is  highly  discourteous,  while 
to  make  it  the  subject  of  remark,  would  be  an  inexcusable 
incivility. 

Polite  society  is  concerned  only  with  the  good,  the  desira- 
ble, and  the  agreeable  in  persons  and  circumstances  :  the  dis- 
covery of  faults  and  errors,  and  their  correction,  is  not  its 
province,  but  rather  that  of  the  tutor  and  the  moralist. 

The  second  point  to  be  considered  is  the  attainment  of  re- 
fined expression  or  address. 

One  of  the  most  important  considerations  in  this  respect  is 
artlessness,  or  naturalness.  Simple  and  unafiected  language 
and  manners  are  always  pleasing.  We  should  aim  to  say 
what  seems  fitting  to  the  time  and  place,  in  the  easiest  and 
simplest  way,  selecting  the  best  and  most  delicate  words  in 
good  use  ;  or  if  any  thing  is  to  be  done,  to  do  it  in  the 
readiest,  quietest,  and  most  unobtrusive  manner. 

Especially  is  display  to  be  avoided — the  saying  or  doing 
of  any  thing  to  attract  attention.  High-sounding  words, 
lofty  expression,  great  parade  of  learning,  or  flourish  of  man- 
ners, are  accepted  as  evidence,  not  of  good  culture,  but  of 
want  of  it.  Many  a  youth  has  been  spoiled  by  trying  to 
appear  hig;  and  many  a  Miss,  by  trying  to  appear  nice. 
The  one  leads  to  a  ridiculous  pomposity,  the  other  to  a  silly 
affectedness.  It  is  unobtrusive  worth,  not  glitter,  that  wins 
lasting  esteem.  Never  attempt  to  appear  any  thing  more 
nor  better  than  you  are.  Be  your  best,  and  then  do  your 
best. 

If  we  would  learn  the  use  and  command  of  refined  expres- 
sion, we  must  practise  it  constantly  in  our  daily  intercourse. 
It  is  idle  to  think  of  being  polite  in  the  parlor  to  guests,  if 
we  are  not  so  to  our  companions  in  our  private-  a|)artments. 
If  our  common  modes  of  address  are  rude  and  unabolished,  if 
our  language  is  low  or  vulgar,  all  attempts  at  elegance  will 


BEHAVIOR.  109 

be  but  awkward  and  ill-concealed  efforts  to  appear  what  we 
are  not.  Make  it  a  rule  to  be  as  decorous  towards  friends  and 
home  comjjanions  as  yon  desire  to  be  to  strangers  and  guests. 
Regard  well  the  language  and  manners  of  those  whose 
society  seems  particularly  agreeable.  Notice  their  modes  of 
thought,  their  happy  turns  of  expression,  their  readiness  to 
find  some  good  in  every  individual  and  occurrence,  the  ease 
with  which  they  adapt  themselves  to  the  peculiarities  of 
every  one,  the  pleasure  which  every  little  attention  gives 
them,  and  their  avoidance  of  fiiult-finding  or  criticism.  By 
accustoming  ourselves  to  observe  these  excellencies  in  others, 
we  slhall  learn  to  imitate  them  in  our  own  conduct. 


CHAPTER   XYI. 

PRACTICAL    HINTS    OX    BEHAVIOR. 

Propriety  of  deportment  always  has  reference  to  the 
occasion  and  the  person  with  which  it  is  associated.  What 
may  be  entirely  suited  to  one  occasion,  or  to  one  jierson,  may 
be  quite  out  of  place  under  other  circumstances. 

I.  Behavior  towards  Superiors. 

First.    Toioards  the  Divine  Being. 

All  civilized  beings  recognize  the  goodness  of  the  Giver  of 
life  and  all  its  blessings.  They  recognize,  also,  the  senti- 
ments of  thankfulness  and  gratitude  as  among  the  noblest 
implanted  in  the  human  heart.  Worship  is  our  expression 
of  this  grateful  feeling.  Its  modes  may  be  various,  accord- 
ing to  the  diifering  tastes  and  judgments  of  men ;  but  in 
every  case  it  is  the  expression  of  the  same  sentiment.  And 
hence,  whatever  may  be  the  form,  it  has  always,  everywhere 
among  enlightened  people,  been  entitled  to  the  highest  respect. 


110  MENTAL  AND   SOCIAL   CULTURE. 

1.  Let  whatever  may  seem  to  you  most  appropriate  ail 
worship  be  done  Mdtli  decency  and  becoming  attention.  To 
engage  in  conversation  during  a  service  of  prayer,  to  gaze 
around  over  the  audience,  or  to  sit  or  lounge  upon  the  floor 
under  j^retence  of  kneeling,  are  violations  of  the  decencies  of 
the  occasion. 

2.  Let  the  acts,  the  forms,  the  ceremonies  of  others,  even 
tliough  distasteful  to  yourself,  be  treated  with  the  same 
resjDCctful  consideration  you  ask  for  your  own.  You  may 
not  see  the  propriety  of  "immersion,"  of  "the  mourners' 
bench,"  of  "  sprinkling  holy  water,"  or  of  the  "  rite  of  con- 
firmation," yet  if  you  assemble  with  those  that  do,  these 
ceremonies  are  entitled  to  the  same  regard  you  pay  to  those 
of  your  own  faith. 

3.  It  is  also  manifestly  a  dictate  of  i^ropriety  never  to  dis- 
turb an  assembly  for  worship  by  entering  late,  or  by  leaving 
before  the  audience  is  properly  dismissed. 

Second.   Towards  Parents. 

1.  Always  sustain  the  honor,  the  dignity,  and  the  good 
name  of  your  2:>arents.  Let  it  be  understood  by  all,  that  you 
intend  to  j^ay  deference  to  their  wishes,  that  you  never  con- 
sent to  do  what  they  will  not  apjjrove.  Ever  remember  that 
the  truest  friend  you  have  ever  had,  or  perhaps  ever  will 
have,  is  your  mother. 

2.  Let  your  address  be  respectful.  When  childhood's 
tender  ^:)apa  and  mamma  give  way  in  advancing  years,  let  it 
be  to  the  worthy  and  always  welcome /txit/ier  and  mother. 

3.  Consider  how  often  they  have  denied  themselves  pleas- 
ures for  your  happiness,  and  how  incessantly  they  have 
toiled  for  your  comfoi't,  and  seek  to  show  that  you  are  neither 
unmindful  of  it,  nor  ungrateful  for  it.  Reward  their  parental 
love  and  care  by  your  filial  regard. 

Third.   Towards  Teachers. 

In  many  schools  there  exists  a  want  of  cordiality  between 
pupils  and  teacher,  a  seeming  antagonism — a  feeling  that  the 


BEHAYIOE.  Ill 

teacher  is  over  the  pupils  for  correction,  ratlicr  thnii  for  instruc- 
tion and  assistance, — a  sentiment  whicli,  unli:ii»pily,  too  many- 
teachers  confirm  rather  than  dissipate.  Hence  arises  a  want 
of  sincerity  in  the  intercourse  of  pupil  with  teacher — a  dis- 
position to  evade  or  avoid  rules,  or  to  create  annoyance. 

Happily,  this  state  of  feeling  is  fast  disappearing,  and 
pupils  are  learning  that  the  teacher  esteems  their  friendship, 
that  his  greatest  pleasure  is  in  their  improvement,  and  that 
he  takes  delight  in  imparting  instruction. 

The  advancement  of  a  pupil  will  always  be  proportionate 
to  the  sympathy  existing  between  him  and  his  teacher. 

How,  then,  may  the  pupil  secure  this  kindly  interest  and 
regard '? 

1.  Let  the  teacher  feel  assured  that  you  wish  to  please 
him;  that  you  do  not  intend  to  do  any  thing  he  disapproves. 

2.  Assure  him,  also,  that  you  try  to  get  your  lessons.  If 
the  lesson  is  too  difficult,  see  the  teacher  at  some  proper 
time,  and  tell  him  that  you  have  tried  diligently  to  learn  and 
understand  the  lesson,  and  ask  his  advice. 

3.  Be  not  ready  to  catch  up  every  error  or  mistake  the 
teacher  may  seem  to  commit.  Consider  that  you  may  have 
misapprehended  him,  or  that  you  may  not  fully  understand 
the  subject,  or  that  the  teacher  may  not  have  expressed  his 
thoughts  with  clearness;  and  that  at  all  events,  there  is  much 
more  likelihood  that  you  are  mistaken  than  that  he  is. 

4.  Forget  not  that  the  teacher's  vocation  is  one  of  care 
and  often  of  perplexity,  and  do  what  you  can  to  make  his 
labors  lighter  and  more  cheerful.  Nothing  rewards  a  pupil 
better  than  personal  interest  in  his  instruction. 

II.  Behavior  TOWARDS  Equals. 

First.    Coivpanions. 

The  first  consideration  among  associates  or  companions  is 
that  of  equality  of  rights  and  privileges.  No  one  can  claim 
more  than  another.  All  stand  upon  the  same  footing.  From 
this  it  is  evident  that  we  should  ask  nothing  of  others  Avhicli 


112  MENT.VL  AND   SOCL\L   CULTUKE. 

we  would  be  unwilling  to  grant  them ;  nor  do  to  them  what 
we  would  be  unwilling  to  have  them  do  to  us. 

2.  Where  only  one  of  several  can  enjoy  some  special  privi- 
lege, we  should  not  selfishly  claim  it  or  seek  to  secure  it  for 
ourselves.  That  is  a  very  ill  disposition,  but  a  far  too  com- 
mon one.  There  are  many  persons  who  will  join  no  enter- 
j^rise  if  they  cannot  have  a  prominent  place — who  will  lend 
no  aid  to  any  scheme  if  their  advice  is  not  followed. 

3.  Consider  that  each  one's  opinions  and  wishes  are  en- 
titled to  the  same  regard  as  your  own.  Hence  if  any  plan 
of  action  is  agreed  upon,  even  though  you  did  not  think  it 
the  best,  give  it  the  same  cordial  support  as  if  your  counsel 
had  been  followed. 

Second.   Toioards  Brothers  and  Sisters. 

There  are  few  relations  in  life  that  afford  a  serener  joy 
than  that  of  brother  and  sister  ;  and  yet  there  are  few  that 
so  often  yield  no  more.  Many  brothers  are  given  to  teasing 
or  vexing  their  sisters,  on  account  of  their  timidity,  their 
acquaintances,  or  for  some  other  equally  unimportant  reason. 
On  the  other  hand, 

1.  Brothers  should  remember  that  their  privileges,  their 
strength,  and  their  opportunities  are  much  greater  than  those 
of  their  sisters,  and  that,  therefore,  they  should  aid  them  in 
all  their  j)lans  of  pleasure  or  improvement. 

Assist  them  to  visit  every  place  they  desire,  even  if  you 
have  to  remain  at  home,  for  at  best  their  opportunities  will 
be  greatly  less  than  yours. 

2.  Converse  freely  with  them  upon  their  affairs,  and  give 
them  your  cordial  sympathy.  Their  wishes  and  preferences 
will  often  be  unlike  yours ;  but  they  will  be  gratified  with 
your  interest  and  counsel,  when  given  in  a  friendly  spirit. 

3.  Sisters  should  invite  this  kindly  sympathy,  and  repay  it 
by  renewed  expressions  of  sisterly  affection.  Brothers  ax'O 
always  gratified  by  the  kind  regard  of  a  sister,  and  yield 
more  readily  to  its  gentle  influence  than  to  almost  any  other. 


BEHAVIOR.  113 

III.  Behavior  towards  Ixferiors. 

Tlie  weak,  the  young,  and  the  ignorant  naturally  look  u^) 
to  the  older  and  the  wiser  for  protection  and  counsel,  and 
are  therefore,  to  a  large  extent,  dependent  upon  thena  for 
happiness.  It  requires  but  a  few  words  to  incite  them  to 
etibrt,  and  but  few  to  discourage  them. 

First.   Towards  the  Yoimg. 

1.  One  of  the  leading  elements  of  the  young  mind  is  ti- 
midity. It  is  startled  at  every  unusual  occurrence,  and  flies 
to  the  older  and  stronger  for  protection.  We  do  them,  there- 
fore, a  wrong  to  make  frightful  or  terrifying  representations 
to  them,  or  to  threaten  severe  and  j^ainful  punishments  for 
minor  fxults. 

2.  They  are  credulous,  ready  to  believe  all  they  hear,  and 
to  enter  upon  any  course  of  action  approved  by  the  older. 
It  is  easy  to  inflame  their  resentment,  and  to  incite  them  to 
retaliation.  And  there  are  those  possessed  of  no  higher 
moral  sentiment  than  to  betray  this  trust  and  confidence,  and 
make  it  a  means  of  leading  the  young  into  personal  alterca- 
tion and  difticulty. 

3.  There  are  others  who  take  delight  in  teasing,  hectoring, 
and  domineering  over  those  younger  or  smaller  than  then- 
selves.  They  never  take  one  of  their  own  size  or  strengtl .. 
Such  a  spirit  is  mean  and  cowardly. 

4.  We  should  ever  remember  that  the  pleasures  of  the 
young,  though  simple  and  childish,  are  real  to  them ;  and 
that  to  add  to  their  enjoyment,  is  as  really  a  work  of  good- 
ness as  to  add  to  that  of  the  older. 

Second.   Toioards  the  Weak  and  Infirm. 

Providence  has  allotted  our  gifts  variously.  Some  aro 
strong,  others  are  weak  ;  some  are  vigoroiis,  others  feeblo. 
The  strong  and  healthful  possess  many  advantages  :  they  cr;,<i 
go  wherever  they  please,  enter  ujDon  any  pursuit,  and  t;  y 
every  resource  of  happiness.  The  feeble  can  hope  for  mai.y 
of  these,  only  as  aided  by  the  stronger.     Hence — 


114  lilEXTAL  AND   SOCIAL  CULTUEE. 

1.  Where  enjoyment  can  be  extended  to  but  one,  it  should 
always  be  yielded  by  the  stronger  to  the  weaker.  As  in  case 
of  a  ride  or  attendance  at  a  pleasure-party,  if  but  one  can 
go,  it  should  be  the  one  whose  health  or  circumstances  per- 
mit such  pleasures  least  frequently. 

2.  When  there  is  some  personal  inconvenience  to  be  suf 
fered,  and  but  few  can  be  exempt,  these  should  be  of  those 
least  able  to  bear  fatigue.  Thus  in  an  overcrowded  car,  seata 
should  be  tendered  to  the  aged,  the  maimed,  and  the  infirm. 

Third.   Toioarcls  the  Brute  Creation. 

JSTo  noble,  generous  heart  ever  needlessly  gives  pain  to  a 
dumb  animal.  Much  of  our  treatment  of  innocent  and  harm- 
less creatures  is  brutal,  cruel,  and  without  excuse  or  pallia- 
tion. Such  is  the  overloading  of  beasts  of  burden,  over^ 
driving  them,  whipping  and  beating  them  when  the  task 
is  beyond  their  strength,  inciting  animals  to  fight,  as 
dogs  and  game-cocks,  or  the  killing  or  wanton  torturing  of 
innocent  and  harmless  animals.  No  young  man  that  looks 
forward  to  a  high  and  honorable  career  in  life  will  ever  de- 
base himself  by  cruelty.  Brutality  and  nobleness  keep  no 
companionship). 

Reason  and  the  sense  of  right  were  bestowed  upon  man 
that  he  might  be  the  protector  of  these  lower  orders  of  cre- 
ation, not  tlie  oppressor.  It  is  our  duty  to  see  that  they 
eufter  no  harm  at  our  hands. 

IV.  Behavior  in  Public 

First.  In  Public  Assemblies. 

Endeavor  to  be  in  season,-  so  as  not  to  trespass  upon  public 
attention  by  entering  late ;  and  when  such  entrance  is  un 
avoidable,  use  the  utmost  care  to  make  it  unobservant  and 
unobtrusive.     Never  leave  but   upon  the  most  imperative 
reasons,  until  the  proper  dismissal  of  the  audience. 

At  a  musical  entertainment,  to  converse  or  otherwise  dis- 
i/ract  attention  during  the  music,  would  be  rudeness. 

Second.  In  the  Street 


BEHAVIOR.  115 

Let  your  deportment  be  quiet  and  unostentatious,  your 
conversation  in  a  subdued  undertone.  Loud  talking  or  vio- 
lent gesticulation  in  the  street  is  incomjDatible  with  delicacy 
and  refinement.  Do  not  gaze  at  oddity  of  dress  or  peculi- 
arity of  persons.  Learn  to  look  without  staring.  Keep  on 
the  right-hand  side  of  the  pavement,  and  ladies  on  the  right 
of  gentlemen.  A  gentleman  with  two  ladies  should  walk 
on  the  left  of  the  tallest,  not  between  them. 

V.  Behavior  in  Society. 

First.  In  the  Parlor. 

1.  The  very  nature  of  a  formal  gathering  or  party  pre- 
cludes all  idea  of  special  association.  Conversation  and 
attention  should  be  distributed  among  all  alike.  There 
should  be  no  separate  groupings,  no  cliques,  no  favoritism. 
It  should  be  the  care  of  each  to  see  that  no  one  is  neglected 
or  left  alone. 

2.  It  is  a  misapprehension  that  we  are  at  liberty  on  such 
an  occasion  to  speak  only  to  those  to  whom  we  have  been 
introduced.  The  invitation  is,  of  itself,  a  sufficient  introduc- 
tion to  every  one  present ;  atid  each  one  is  expected,  without 
further  formality,  to  enter  at  once  into  conversation  with 
those  about  him. 

3.  Be  ready  to  contribute  your  shai'e  to  the  general  enjoy- 
ment, without  repeated  or  urgent  solicitation,  whether  it  be 
to  sing,  to  play  upon  an  instrument,  or  to  take  part  in  some 
game  or  amusement. 

4.  Consider  it  a  part  of  your  duty  to  make  the  occasion 
agreeable  and  pleasant  to  all.  You  should  go  not  so  much 
to  be  gratified  yourself  as  to  contribute  to  the  gratification 
of  others.     Society  is  for  the  pleasure  of  all,  not  the  few. 

5.  Whispering  and  private  communications  are  regarded 
as  ofiences  against  decorum.  There  are  also  many  little  dis- 
agreeable habits,  against  which  we  cannot  too  sedulously 
guard  :  such  as  putting  the  hands  into  the  pockets ;  drum- 
ming with  the  hands  or  feet ;  whistling ;  standing  with  the 


116  MENTAL  AND   SOCL\L   CULTURE. 

back  to  the  fire,  or  with  the  hands  behind  the  back  under  the 
coat ;  scratching  the  head ;  paring  or  cleaning  nails  ;  picking 
the  nose  or  ears ;  blowing  the  nose  ;  sjjitting  ;  yawning ;  and 
many  others  of  similar  nature,  which  will  suggest  themselves 
to  the  thoughtful. 

Second.  At  Table. 

The  first  requisite  at  a  table  is  neatness  of  person  and 
ajDparel,  and  delicacy  of  intercourse. 

2.  Polite  attention  to  those  near  you,  to  assist  them  to 
whatever  they  may  desire,  and  to  see  that  they  are  not  left 
uncared  for.  Nothing  is  more  awkward  than  to  sit  beside 
one  who  is  so  intent  upon  his  own  gratification  as  to  be  re- 
gardless of  the  wants  of  others. 

3.  Let  the  conversation  be  light,  cheerful,  and  abundant. 
Avoid  all  unjjleasant  and  disagreeable  topics,  and  all  upon 
which  there  may  be  much  diversity  of  opinion.  The  heat 
of  discussion  and  argument  are  not  suited  to  the  occasion. 

4.  Use  the  knife  for  cutting  only,  never  carrying  it  to  the 
mouth  under  any  circumstances.  Never  use  the  tooth-pick 
at  table,  unless  something  should  become  painfully  lodged  in 
a  tooth,  and  then  with  the  utmost  unobtrusivencss,  and  with 
the  mouth  covered. 

5.  Never  insist  upon  a  person  being. helped  to  more,  nor 
to  certain  dishes  j  nor  make  any  observations  upon  their 
preferences,  nor  that  they  have  eaten  little  or  much. .  Be 
observant  that  all  are  abundantly  supplied,  and  then  leave 
them  free  to  the  exercise  of  their  own  choice  and  taste,  with- 
out comment  or  allusion. 

6.  Many  little  irregularities,  which  elsewhere  would  be  of 
trivial  importance,  become  at  table  xmpleasant  or  disagree- 
able. Use,  therefore,  the  greatest  care  that  your  manners 
and  habits  be  pleasing  and  acceptable.  Carelessness  ancl 
want  of  propriety  at  the  table  are  unpardonable.  Scrupu- 
lously avoid,  therefore,  every  ill-seeming  habit, — such  as  eat- 
ing with  rapidity;    stuffing  the  mouth;    talking  with,, the 


BEHAVIOR.  117 

mouth  full ;  sipping  tea  or  soup  with  a  guzzling  noise ;  chew- 
ing with  the  mouth  open  ;  crunching ;  gulping ;  picking  tlie 
teeth  with  the  fork  or  fingers ;  wiping  the  mouth  with  the 
hand, — and  the  like. 

VI.  Beuavior  in  the  Home  Circle. 

1.  Each  individual  has  an  intellectual  and  physical  consti- 
tution peculiar  to  himself.  His  disposition  is  not  wholly 
like  that  of  any  other  person,  and  sometimes  quite  unlike. 
Hence  the  tastes,  the  pleasures,  and  the  modes  of  play  or 
thought  of  each  one  will  difier  more  or  less  from  those  of  all 
others  ;  but  so  far  as  these  peculiarities  do  not  interfere  with 
the  enjoyment  of  others,  they  should  be  left  without  inter- 
ference. Each  one  should  be  left  free  to  amuse  and  enjoy 
himself  in  his  own  way  and  at  his  own  will.  Elder  brothers 
and  sisters  may  advise,  but  should  never  attempt  to  control 
or  dictate  in  amusements  or  harmless  play. 

2.  Each  child  should  early  have  a  receptacle  for  his  own 
individual  property^a  box,  a  trunk,  a  drawer,  which  he  may 
feel  is  his,  and  subject  to  the  inspection  of  no  one  but  his 
parents.  His  rights  of  property  should  be  early  recognized 
and  respected.  One  should  not  be  permitted  to  take  or  inter- 
fere with  another's  "things." 

3.  Be  ready  to  enter  into  any  sport  or  amusement  that  the 
others  may  desire,  even  if  you  do  not  particularly  care  for  it 
yourself.  Never  permit  a  i:»leasure  to  be  declined  for  want 
of  assistance,  if  it  lies  in  your  power  to  afford  it. 

4.  Do  not  be  inquisitive.  Never  be  prying  into  one 
another's  business.  There  are  some  persons  who  are  never 
content  if  there  is  any  thing,  however  unimportant,  going  on 
till  they  know  all  about  it,  and  who  sometimes  take  very 
questionable  ways  of  finding  out.  Remember  that  an  in- 
quisitive person  is  always  feared  and  always  unwelcome. 

5.  Be  no  Bcws-carrier :  a  busybody  is  always  distrusted. 
Kever  permit  any  one  to  fill  your  mind  with  news  about  other 
po:»ple.     Such  a  person  will   soon  fill  other  people's  minds 


118  MEN'T.VL  AND   SOCLYL  CULTURE. 

with  news  about  yourself.     Tliere  is  a  homely,  but  truthful 
maxim — tht  clog  that  brings  a  hone^  will  take  a  hone. 

6.  Guard  against  fault-finding  and  censoriousness.  Every 
one,  even  the  mature  and  wise,  make  mistakes  sometimes — 
the  young  very  frequently ;  but  it  is  an  ill  disposition  that  is 
ever  ready  to  say,  "  Didn't  you  know  any  better  than  that!" 
"  You  have  been  very  foolish."  The  young  are  peculiarly 
sensitive  to  blame,  and  we  should  discriminate  with  the 
greatest  care  between  malicious  acts  and  inadvertent  acts ; 
and  while  we  may  blame  the  one,  the  other  is  to  be  coi;n- 
selled  m  kindness. 

7.  One  of  the  greatest  lessons  of  all  is  forgiveness.  We 
all  sometimes  do  wrong  towards  our  fellows  and  companions, 
yet  in  our  better  moments  we  would  gladlj^  repair  the  wrong 
and  have  it  forgotten.  In  this  spirit  should  we  forget  and 
forgive.  Never  treasure  up  any  of  those  little  trespasses 
which  youth  is  so  liable  to  .commit,  and  which,  after  all, 
spring  more  from  inexperience  than  evil  intent. 

"  To  err  is  humau — to  forgive,  diviue." 

8.  Finally,  be  kind,  open-hearted,  and  generous,  Avith  a 
friendly  word  and  a  hel^^ing  hand  for  every  one.  Kindness 
costs  little  and  gains  much.  Be  helpful  to  the  ag€d,  respect- 
ful to  those  in  the  prime  of  life,  comj^anionable  to'lhe  young, 
and  useful  to  all.  And  if  at  any  time  your  life  should  seem 
monotonous  or  aimless,  and  "without  j^romise  of  usefulness, 
forget  not  the  Avords  of  the  Great  Master,  "  Whosoever  shall 
give  to  drink  unto  one  of  these  little  ones  a  cup  of  cold 
water  only,  in  the  name  of  a  disciple,  shall  in  no  wise  lose  his 
reward." 

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